This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project
to make the world's books discoverable online.
It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.
Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the
publisher to a library and finally to you.
Usage guidelines
Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:
+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.
+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.
+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.
+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liability can be quite severe.
About Google Book Search
Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web
at http : //books . google . com/|
Digitized
by Google
^^ ^i.
gitized by V^OOQ IC
/. '
Digitized
by Google
Digitized
by Google
Digitized
by Google
Digitized
by Google
SERMONS
THE HOME CIRCLE.
A SERIES or TWEKTY-rOUB SERMONS BT EMINElTr MINIS-
TERS OF DIFFERENT DENOMINATIONS, AND ADAPTED
TO SUFPLT VALUABLE READING TO THE
FAMILY CIRCLE.
XDITSD BT
Rev. THOMAS P. AKERS, A. M.
WITH AN INTBODUCTION
By Rev. L. R. THAYER, A. M.
rASTOB OF BBOMTOLD-fT. GHUECB, BOSTON.
BOSTON:
BENJAMIN B. RUSSELL,
615 WASHINGTON STREET.
X DCCC LIX.
Digitized
by Google
/
. I'. *^ - •
BifTERRD« accxMrding to Act orCongrMi, in the year 1859,
By THOMAS P. AKERa
Id km Cierk'f OtUoe of the District Coart of the United States, lor the
District ef Mastaehasettfl.
Digitized
by Google
CONTENTS
SERMON L-CHRIST THB AUTHOB OP SALVATION, ^
Bjr Ber. Joshua Sonle, D J>.
SBBMONHr-THBNATUBE OF SAYING FAITH, - - S8
By Ber Sdwwd P. Hamphtey, D J>.
SEBMON nL—THE CONVEBSION OF TOUTH, THB
HOPE OF THE WOBLD, .... 44
Bj Ber. Samael W. Lynd, D J).
SEBMON lY^THE NATUBE OF CHBIST S KINGDOM, 57
Bj Ber. F. a Black.
SEBMON V^THE LOVE OF GOD, 78
Bj Ber. H. H. Karmnaagfa.
SEBMON VL— CONFIDENCE IN GOD EXPLAINED, - 94
B J Ber. B. C. Gnmd j, D J).
SEBMON Vn.— DEATH A BLESSED EVENT TO THE
CHBISTIAN, 107
Bjr Ber. Sidne j Dyer.
SEBMON Vm— THE CBOSS OF CHBIST AN OBJECT
OF GLORYING, 1S4
By Ber. B. Baiid, D J>.
SEBMON IXr-THE SINFULNESS, FOLLT, AND
DANGER OF DELAY, 137
By Ber. John C. Yonng.
SEBMON X— THB INTEBCESSION OF THE HOLY
SPIRIT, 161
By Ber. George W. Smiley.
Digitized
by Google
iT
CONTENT!.
SERMON XL— WONDEBFUL: THE NAME OB" CHRIST, 177
By Rev. Nathan L. Rice, D J).
SERMON Xn.— THE RESURRECTION OF CHRIST, - 194
Bj Rey. H. S. Porter.
SERMON XnX— ELEMENTS OF A CHURCH'S PROS-
PERITY, 213
B J Rev. F. G. Keen.
SERMON XTV^THE GOSPEL OF CHRIST, 239
BjBeT.MUtanBird.
SERMON XV.-<)HRISTIANITY A SYSTEM OF LOVE, 272
By Rer. J. A. James.
SERMON XVI— THE INFLUENCE ON THE HUMAN
MIND OF THE MANIFESTATION
OF GOD'S GLORY, 29»
Bj RcT. Matthew Simpson, D J).
SERMON XVIL— THE DEAD SPEAK, ... - . - - 822
By Rev John L. Waller.
SERMON XVnL— REDEMPTION OF HUMAN CHAR-
ACTER, 348
By Rer. Thomas H. Stockton.
SERMONXIX— VISION OF THE BLACK HORSE, - .377
By Rer. John W. Hanner, MM.
SERMON XX-ON THE JUSTIFICATION AND CORO-
NATION OF THE MESSIAH, . . .417
By Rer. A. CampbcIL
SERMON XXI.— THE THfiORY OF RELIGION, - ^ - 444
By Rev. Geoige CroUy, DO).
SERMON XXn^A NEW YEAR'S ADMONITION, * - 458
By Rer. David S. Doggett, DJD.
SERMON XXm^THE RECAPITULATION OF ALL
TEONGS IN CHRIST, 472
By Rer. R. L Breckinridge, DJD., LLJD.
SUPPLEMENTARY ESSAY-RELIGIOUS CORRUPTION
A PRELUDE TO NATIONAL RUIN, 487
By Rev. T. P. Akers.
Digitized
by Google
INTRODUCTION.
For fhe presence of the living speaker — ^tbe into-
nations of the living voice — as a medinm for con-
veying instmction to the mind, or for quickening and
moving the sensibilities of the heart, there can be no
equivalent sabstitate. In no department is this
more manifestly true than in religious instruction,
and in efforts to kindle religious emotions in the
hearts of m&ci.
It was in recognition of this ftiot that the Great
Teacher travelled in weary journeyings, that he
m%ht from his own lips proclaim the principles of
his glorious gospel, and show in his own person the
emotions those truths were adapted to enkindle in
the heart that should receive them. And it was for
ihis reason that, when on the very threshold of his
Father's mansion, he enjoined upon his disciples that
they should go in person, and with the living voice
proclaim his gospel to every creature, that all men
might see in their earnest manner and glowing eye,
as wen as hear in their earnest voice, the excellency
and power of that great salvation.
Digitized
by Google
vi IZmSOllTJCTIOK.
It is when a trnth addresses itself to every avenae
by which the heart may be reached, that it is most
likely not only to reach that heart, but will also
most powerfully affect it
It is in accoidance with this obvious and admitted
principle that churches are erected, and a living min-
istry sustained; an instrumentality without which
we have every reason to believe the gospel, with all
its intrinsic beauty and inherent vitality and power,
would not only cease to be aggressive, but would be
greatly weakened in its influence over hearts to which
it has already gained acoess.
It requires but a limited observation to satisfy one
that whoever habitually neglects the public ministrap
tions of the house of God, without a strong neces*
Bity, (for special grace is given to meet spe<nal
emergencies,) are habitual neglecters also of all that
is vital or really valuable in religion; and thus not
only lose its comforting and sanctifying influence
upon their own hearts, but also deprive society and
the cause of Christ of that influence they ought to
exeri It is in the bouse of God that the careless
neglecter of religion is most frequently brought into
contact with awakening truth, as for tbe moment his
attention is arrested by a word, an intonation of
voioe that speaks of deep emotum in the heart, or by
the look of sympathy and affection, from the ambas-
sador of Christ
It is here that the penitent is most effectually
pointed the way that leads through the mists of his
doubts and fears to the coross where he behoiUs his
Saviour as he bleeds for him, and beholding is made
Digitized
by Google
jarEBOOHTCTION. Vll
fiee ifideed« It is heie that the moumfdl, broken*
bearted,' are made to wjoiee in the munifrwtKtioiiB cft
a Savionrti lovje.
And here it is that the hnmbk, devofeed Cfariiliaii
16 Btrongthenedi oomforted^ and cheered as he oon«
teste the battle-field of earth with the powers of daik-
nesBi so that he can traly say, *^ I was glad when thej
saidnato me^ Come, let as go np unto the hoase
«f the Load." And heie too does the aged, toil-wom
fMlgrim Jove to make his way, that he may greet and
ebeer hb yoonger bietfaien, take sweet eotusel with
them, revive the reminisoenoes of the past, oommnne
with' his God and Saviour, and gain yet clearer views
of the sweet land of rest toward whioh he J€mi^
ney& The GbriBtian pulpit is and ever has been a
leading, controlling power among the educational
institations of every pec^le that have been favored
with its presence among them ; and whoever thos
fsivoced deprives himself^ and those under his influ-
enee, of its instruetiooB and ministrations, though he
may now foil to appreciatethe loss, must eventually
greatly regret it No books of ritual service, or of
religions literature, however well the one may be re-
heaoned or the other stodicni ; no closet devotion, or
domestic altar, or home oirde iastruotion, can make
amends for individual or family neglect of public
worship, when attendance is prac^cable. We would
urge upon the attention of every one, what reason
and observation combine with the Apostle in urging
upon ua, that you fomake not the assembling of
yourselves together, for the public worship of Gk>d.
But wfaUe all tiiis is true, it is also true that there
Digitized
by Google
VUl INTRODUCTION.
is a large number of persons in every community^
and some in almost every family, who cannot con-
stantly attend upon the services of the sanctuary ;
some there are who can seldom attend, and a few
who can never do so. For all such the best possible
substitute should be provided. To meet such a
want we would be far from undervaluing the Holy
Bible — ^that most precious and valuable of all books
for the family circle, the chamber of sickness or the
closet of meditation and prayer. But as mind sharp-
eneth mind, so the same conscious want that leads
us to resort to the house of worship that we may
hear the word of the Lord expounded, and its teach-
ings illustrated by the knowledge or experience of
another, and its lessons urged home with greater
power upon our hearts, leads such as are deprived of
this privilege, to desire some aid from others to a
clearer understanding and a fuller appreciation of the
sacred text
Systems of theology or extended exegetical com-
mentaries are neither available to the mass of the
people nor adapted to meet the wants of the home
circle for religious aliment. Judiciously prepared
biographies of the truly good cannot be too highly
prized for family reading, but they require, because
of their single and connected narrative, too pro-
tracted sittings, in order that they may be understood,
to adapt them to fill up the few leisure moments that
are constantly recurring in the family. Nor does the
instruction they afford possess that quality that the
religious want of the family requires.
There is a demand that a specific truth, a truth
Digitized
by Google
iHTRODucnoK, ix
contained in a particular text of scripture, should be
set before the mind in all its bearings, and held there
for its contemplation, that it should be brought home
to the heart for its realization. To meet this want
most perfectly was the living ministry instituted, and
therefore where the ministrations of the pulpit can-
not reach, the substitute for them should possess the
most possible of their characteristics — should ap-
proximate so far as practicable to them.
A series of discourses, or religious essays, written
by the same hand with a view to publication, though
they may possess great intrinsic merit, will be likely
to possess too much the style of the essay and the
rigidity of system to adapt them to meet the want
of which we speak. The same man who when he
speaks to his fellow men talks in a familiar style and
gains a ready access alike to their understandings
and their hearts, will, if he sit down to write for the
public eye, be very likely to don his scholastic robe,
and, employing a more dignified style, express himself
in longer and more polished periods, and will prob-
ably thus become less perspicuous and instructive,
and certainly less winning than when from the heart
he spake to his listening auditory. It is natural to
ns to love the genial and the out spoken more than
we do the highly elaborated and polished.
As evidence of this we find that those sermons
which were taken, by the hand of a ready writer,
from the lips of the speaker when he was not aware
of the reporter's presence, are among the very best
specimens of our sermon literature, and make the
deepest and most vivid impression alike upon the
Digitized
by Google
% 1MTR0I>I70TJK>1V.
roiod and be^ of the reader. These are pieeini*
nently life thoaghtB, and will be most likely ta b^
eoiae living tbpughts to those who peruse and r&*
ceive them.
The book we would here most respectfully beg
leave to introduce to the " Home CircleB " of our
country and of Christendom, does not claim to have
originated in the manner above indicated; but ita
origin was the nearest possible approximation to that
mode,, and in some respects may justly claim a aupe-
liority over it These sermons are not from the pena
of professional sermon publishers ; but from men who
were constantly engaged in the active duties of the
Christian ministry, and who by their long and faith-
ful labors in that high calling had won for themselves
a position in the first ranks, not only of the ministry
of the particular denominations to which they sev-
erally belonged, but also in the ministry of the uni-
versal church. They are men whose power and
worth have secured for them a name where their
voices were never heard or their persons seen. These
men, while earnestly engaged in their several fields
of labor, with their minds in constant contact with
such great truths of our holy religion as they found by
experience best adapted to make men good Christians
and to build up the cause of Christ, and with all the
labor upon their hands they could well perform, are
solicited to contribute each, one sermon to a volume
for publication, and this request was enforced by a
motive of charity they could not feel at liberty to
resist. Under these circumstances those talented and
eminent ministers did just what one would suppose
Digitized
by Google
BQch men woBld have done. Either from notes, or
teeoUectiona of Bermons they had jnst preached
with good effect in their regular work, or with theur
minds filled with the practical truths of the gospel-^
sach tarotbs as they had occasion frequently to pro-
claim—they sat down and oomj^ed with the.bene^
olent request The result we have in the volume
now before the reader — a volume of pure, practical
gospel truth, preeminently free from the dogmas of
sectarianism, and breathing a warm spirit of frater^
nal alfection and Christian zeal, and all this in a
Taricty of style and with a felicity of illustration that
mnst make the book a welcome inmate, and profita**
ble teacher of religion, in every family that will make
its acquaintance. It would fain come, in .the absence
of your pastor, to your sick chamber, and through
the lips of your friend would discourse to you
sweetly of a Saviour's lore, and point to the better
land, where sickness shall be no more.
It would gladly accompany you, humble Christian,
as you retire to your closet, that by prayer and med-
itation you may bring the truths of duty and of
destiny more clearly before your minds, and more
realizingly to your hearts. In its silent address to
your eye it would whisper of Jesus and his redeem-
ing love, of life and its responsibilities, of heaven
and its glories, and would allure you to a yet higher
type of Christian character, to broader views of
Christian duty, and to sweeter comforts in Christian
experience. It would find a place with the family,
as, detained from the sanctuary of prayer, they
gather, of a Sabbath evening, around that most hal-
Digitized
by Google
xii INTBODrCTION.
lowed of all spots oq earth, the hearth-stone of home,
and employing the voice of the father, the high priest
of that circle, or of the elder brother or sister, would
discourse of that home in heaven where no vacant
seats will be found, and point the way to that bright
abode. We bespeak for this little volume a cordial
welcome to the home circles of our land, and ear-
nestly hope that its mission may be greatly promo-
tive of true piety and enduring pleasure to many
thousands of our people.
L. R T.
Boston, Feb. 10, 1859.
Digitized
by Google
SEfiMONS
SERMON L
CHRIST THE AUTHOR OP SALVATION.
BY REV. JOSHUA SOULE, D.D,
Senior Biakop of the MethoiiH EpUeopal CA«rvA, South.
"And being made perfect, he beoune tbe author of eternal lalratioB
■Bto ail them that obey him. Called of God an high prieat after the
order of Mekhiaedec." — ^Heb. v. 9, 10.
In the Epistle to the Hebrews, the Apostle points out
the difference between the Law and the Gospel, the
dispensation of Moses and the dispensation of Jesus
Christ ; and shows wherein the latter is superior to the
former. He fint asserts the superior dignity and authority
of Christ by virtae of his Sonship. As Son, he was heir
of aU things ; all worlds were created by him and for him.
And to the Son he saith, " Thy throne, O God, is for ever
and erer: a sceptre of righteousness is the sceptre of thy
kingdom." Moses, as a servant, was faithful in all his
house ; but Christ, as a Son, over his own house. Hence,
as the 8(m of God, he has a glory infinitely superior to
Moses and to all angels; haying obtained, by virtue of
his relation to the Father, a more excellent name than
2
Digitized
by Google
2 CHRIST THB AUTHOR OF SALVATION.
tfaey. Having drawn the comparison between Moses and
Christ, the Apostle proceeds to notice the diiTei-ence
between the priesthood under the law, and the priesthood
of Christ. In regard to the former, it was imperfect.
The priests themselves were peccable, and needed to
offer sacrifices for their own sins, as well as for the sins
of the people. They were not suffered to continue, by
reason of death, and therefore that order of priesthood
required a continual succession of priests. The sacrifices
offered under the law were weak and inefficient, and
could never make the comers thereunto perfect; for it
was not possible that the blood of bulls and of goats should
put away sin, or purify the conscience from dead works,
to serve the living God. And finally, that the vaiious
offerings under the Levitical priesthood had no virtue in
themselves, but were only types and figures of the great
and perfect sacrifice of Christ, and that the whole
economy of that dispensation, whether legal or ceremonial,
was designed to ** vanish away," when Christ assumed hb
offices of law-giver and priest over his own house.
To point out more clearly the nature and perfection of
Christ's priesthood, the Apostle refers to the histoi-y of his
illustrious type, Melchisedec, according to whose order
Christ was constituted a priest for ever.
In introducing Melchisedec as a priest of the Most High
Grod, living in the days of Abraham, and consequently
anterior to the constitution of the priesthood under the
law, and after whose order Christ was made a priest, the
Apostle designs to show that Christ, as a priest, was
greater than Aaron, and that his priesthood was entirely
distinct and separate from the Levitical. To the first
point he says, that Melchisedec was greater than Abraham^
for he blessed Abraham, and without contradiction, the
less is blessed of the better. Now consider how great
Digitized
by Google
CliftlST TJiE AUTflQA OF OALYATMNN. &
diia m9Jx wafl, to whom even tho Patriarck Afarabam g«vo
the tenth of the spoils, and to whom J^evi also» who waa
tlie father of the priestly tribe, paid tythei for he waa
in the loins of his ikther Abraham when. Melchiaedec
met him.
In order more dearly to establish the entire diatinctiDii
of Christ's priesthood &om the order of Aaron's, and to
show that^ according to divine appointment, or, the oath
by which Christ was made a priest, there waa to be no
connection between the house of Levi, or the line of hia
priesthood and the prieatly office of Christ, the Apostle
aays of Melchisedec, who waa the special type of Chriat,
as a priest, that '' he was without father, without mother,
without descent, having neither beginning of days nor end
of life ;" " but " (in this respect) " made like unto the Sou
of God," ahideth a priest continually — having neither
lineal predecessor nor sWcessor in office.
The ordinary interpretation of this passage is far £rom
being satisfactory. It can hardly be auppoaed, that such
a writer as St Paul would employ such strength and
sublimity of language merely to inform liis readers of a
simple iact,.with which they must have been previously
acquainted, and of which no one could be ignorant who
had read the Book of Genesis, viz : that Mosea, in the
aacred history, had furnished no account of the genealogy
or pedigree of Melchiaedec, having made no mention of
his parents or his children^ Nor is it easy to perceive
how the Apostle could employ the mUnce of the sacred
historian, either in illustration or confirmation of hia
premises. Again ; if this be the sense of the Apostle in
this remarkable pfissage, it requires that the comparison
between Melchisedec and Christ, so far as it is embraced in
this text, should consist in the silence of the sacred records
relative to their genealogy; but here the oompariaon cannot
Digitized
by Google
4 CBXiaT TBE AUTBOft OF SALVATION.
hold, for» however silent the aathor of the Pontateucb
may be, relative to the generation of Melcfaiaedec, the
evangelical historianB have given us a minute and very
circumstantial account of the lineage of Christ, even from
Adam, together with his birth, life, and death. To
suppose that the comparison of the Apostle lies between
the silence of history with regard to Melchisedec and the
real character of Christ, as being without &ther as to his
human nature, and without mother as to his divine, savors
more of curious and foreign speculation, than of that
strength, fitness, and force of sentiment with which the
writings of our Apostle abound. In view of the Apostle's
premisea, and the necessary agreement of his positions
with those premises, it may be justly doubted whether the
silence of Moses with regard to the pedigree of Melchisedec,
or the ciroumstance of Christ being without father in
relation to his humanity, and without mother as to his
divinity, ever occupied his thoughts. To say the least —
ndther appears to have any connection with his subject,
or to afford any illustration of it. The Apostle's ground
is — Christ is not a priest in the Levitical lineage, or afUr
the order of Aaron ; if he were so, it would establish and
perpetuate that order of priesthood, and, consequently,
the law under which the priesthood existed. But the
priesthood is changed, and, consequently, there is made a
change also of the law. Both being parts of the same
economy, they were designed to run parallel with each
other, and *' vanish away" together. To establbh this
ground, the Apostle refers to the 110th Psalm, in which
it is said, *'The Lord hath sworn and will not repent,
thou art a priest for ever, after the order of Melchisedec.*'
Now Melchisedec, after whose order Christ was made
priest, was without father, without mother, in the tribe of
Levi, to which tribe the priesthood appertuned ; without
Digitized
by Google
OBBX9T TttE AUTBOft OF tAhVATtOH. 5
Smcenl from the loins of Levi, who was the father of the
priestly order, for even Levi was in the loins of his father
Abraham when Melchisedec met him; oonsequendy, he
eouM have no lineal connection with the order of the
Levitical pfriesdiood, for he exercised the office of priest
by the immediate appointment of God, long before that
order existed. <' Without beginning of days or end of
life ;'* he neither began nor ended his life or office in the
order of the Levitical priesthood, but in all these respects
was made like nnto the Son of Qod. For it is evident
diat our Lord sprang out of Judah, of which tribe Moses
spake nothing concerning priesthood. And it is yet far
more evident; for that, afler the similitude of Melchisedec,
there ariseth another priest. And he of whom these
things are spoken pertaineth to another tribe, of which
no man gave attendance at die altar. And being thus
constituted, he abideth a priest for ever, having no lineal
succ^sor. This, we conceive, to be the true sense of the
passage. The conclusion is, that the priesthood being
changed from the tribe of Levi to the tribe of Judah, from
Aaron to Christ, the whole dispensation of Moses is
antiquated, and Christ is both law-giver and priest His
priesthood is perfect and unchangeable, and his throne is
establt^ed for even He is a perfect and eternal Saviour.
Through him alone we have access to God. The
redemption of the world is by the blood of his sacrifice,
and eternal life is his purchase and his gif^. And as
there is no office which Christ sustains in the grand
economy of redemption, which is not replete with
interests of the most momentous concern to fallen and
guilty man, let as enter upon the subject before us with
fervent prayer, that the Holy Spirit may enlighten our
understanding and lead us to Jesus, our perfect and
eternal Saviour.
Digitized
by Google
6 CHRIST TIIE AUTHOR OF lALTATION.
The text presents us with three important points for
consideration :—
I. In what sense Jesus Christ was made perfect, and in
what this perfection consists.
II. The salvation of which, being made perfect, he is
the author.
III. The terms or conditions on which we are made
partakers of this salvation.
I. In what sense Jesus Christ was made perfect, and in
what this perfection consists.
1. It could not be said that Christ was made perfect in
regard to his Divine nature. He possessed the perfection
of Deity from everlasting, even the fulness of the Godhead.
He was in the form of God, and thought it no robbery to
be equal with God — ^being the brightness of the Father's
glory, and the express image of his person. Hence, every
attribute of the Divine nature was perfect in him and
could admit of no additional perfection or glory.
2. Neither could it be said of his moral righteousness,
while he continued upon earth. His whole life exhibited
the most perfect conformity to the will of God, as the rule
of right; for he did no sin, neither was guile found in his
moudi. From the cradle to the tomb, he was holy,
harmless, undefiled, separate from sinners. Such was the
purity, extent, and sublimity of the morality taught and
practised by our blessed Saviour, that, in comparison, the
decalogue itself had no glory, by reason of the glory that
excelleth. In him there was never the slightest deviation
from the immutable laws of righteousness, justice, and
truth. The perfection, therefore, of which the Apostle
speaks, is an official perfection, peculiar to his mediatorial
diaracter, and which he could not have possessed from
eternity. Hence, Jesus is said to have been made a priest,
and, as the captain of our salvation, to have been- made
Digitized
by Google
CHRIST THE AUTHOR OF SALTATION. 7
perfect; and in no other sense can the words apply to the
Son of God.
To perfect Christ's ofHcial character, as nnHliator
between God and men, it was necessary:—
First. That he should become incarnate, take upon him
our nature, and appear in the likeness of sinful flesh. It was
this assumption of humanity which qualified him &>r the
great work of redeeming and saving a ruined world. The
most ancient intimations of the divine counsel concerning
man clearly embrace this doctrine. The seed of the woman
shall bruise the serpent's head. And, through a long
succession of prophecies, the same promise was repeated
under vanous forms. In the faith of these promises,
patriarchs, prophets, and holy men waited for the advent of
the Messiah; and when the period fixed in the counsel of
Heaven was fulfilled, the eyes of thousands were directcMl
to Bethlehem, whore they saw the accomplishment of
ancient predictions, the fulfilment of promises, and the
infallible pledge of the love of God to a ruined world.
Here God was manifested in the flesh; for verily he took
not on him the nature of angels, but the seed of Abraham,
and was found in fashion as a man. Angels were not the
objects of his mission, although they were the heralds of
his manifestation. He came not to mediate between God
and angeLj; had he done so, he would have taken their
nature. Man was the object of his mediatorial work, and
therefore he became man. But he assumed our nature,
not as it was in its pristine state ; but with its weakness and
sorrows, the effects of the fall; for he vtras a man of
sorrows, and acquainted with grief. He was subject to
hunger and thirst, to pain of body and of mind: ho
groaned in his spirit, and his soul was exceeding sorrowful.
But why was Jesus Christ thus subject to the infirmities
of our nature? Why vras he tempted in all points like as
Digitized
by Google
8 CHRIST THE AVTBOB OP SALTATION.
we are? The answer is, that he might be a merciibl and
faidiful high priest — a perfect mediator. In one word, he
took upon him our entire nature, a real body and a rational
Boul, that he might be perfectly qualified to accomplish the
mighty -work of our salvation.
Second. To perfect the character of Christ as oar
mediator, it was needful that he riiottld suffer. Being
himself without sin, and perfectly innooent, his snfierings
were not on bis own account; for the law, which was hoiy,
and just, and good, could never require a sinless creature
to suffer for himself. Hence, as Christ had never sinned,
whatever he suffered was on the account of man. Our sms
were the true cause of his sufierings.
Of the nature of Christ's sufierings it becomes ns to
enquire widi great caution, because it is evident that the
inspired writings represent those sufferings as the groimd
of our salvation. If the death of Jesus is to be c<Hisidored
onfy as evidence of the truth of his doctrine, and an
example of patience and fortitude, it is difficult to perceive
why the sacred scriptures should set forth the death of
Christ as having a special influence on human salvation;
since many eminently holy men have suffered martyidom in
defence of the truth, and exhibited equal, yea, superior
patience and fortitude. Jesus, in the garden, in anticipation
of his approaching death, was in an agony, and three times
prayed, ** Father, if it be possible, let this cup pass from
me;" but many of the martyrs gloried in prospect of their
suffering, and rejoiced as the hour approached. Jesus on
the cross said, ''I thint,*' and with a loud voice cried,
** My God, my God, why hast thou ibnsaken mel" But
which of the martyrs betrayed such weakness, even under
the most excraciatmg tortures! They were either firmly
and patiently silent, or triumphantly exulted in the midst
of flames. The example of fortitude in extreme 8ufferii).s>
Digitized
by Google
OamST XHB. AUTHpll OF HAUVMXlMi. 9
18 tbierelbre rather in &v«r of the diacipkiB than their
master. . The evidence of the truth of a cause, so £ir aa
martyrdom attests it, is increased by the firmness with
which the martyr seala his testimony. Consequently, many
of the apostles and confessors of Jesus have furnished
glronger evidence in favor of Christianity, so far aa their
martyrdom for its sake is concerned* than ¥ras furnished
by the death of its author. But there was verily a mystery
in the cross of Chiiat. His sufferings were peculiar to
himself and such as no man ever did or ever can endure.
The holy and innocent Jesus suffers and expires for a
sinful and guilty world. His death is the redemptio%tof
ruined man. And it was the union of the divioe nature
with ours, which gave adequate value to the price. It was
the altar of his divinity which sanctified the gifl of his
' humanity. He was a child bom, and a son given, yet was
he the mighty God, the everlasting Father, the prince of
peace. The sacrifice of Christ offered on the cross, was a
ti*ue and proper atonement for sin, and it is on this account,
and this only, that the sacred scriptures attach such
importance to his death. View the death of the cross in
ai^ other light, and you involve prophets and apostles in
the moat palpable inconaistency, not to say absurdity. You
strip Christianity of its essential character, and reduce it to
a mere system of ethics. The doctrine of justification by
fiuth in the blood of Jesus is nullified, and the washing of
regeneration and the renewing of the Holy Ghost are
fabulous. The testimony of the prophets in regard to the
nature of Christ's sufferings is clear and unequivocal
Aldbough he was perfectly innocent, it pleased the Lord to
bruise him — to make his soul an offering for sin — to put
him to griefi He hath borne our griefs and carried our
sorrows. He was wounded for our transgressions ; he was
bpiised for. our iniquities; the chastisement of our peace
Digitized
by Google
10 GHBlfT THE AUTBOIt OF flALYACiOJf.
was upon bim; and with his stripes we are healed. The
Lord hath laid on Mm the biquity of ua alL For
the transgression of my people was he strioken. He
poured out his soul unto deathr^waa numbered with the
transgressors, and bore the sio of many. The sacrifioes
offered under the law, as diej were figures of the sacrifice
of Christ, establish the same thing. The offering of those
sacrifices was an acknowledgement of the guilt and
pollution of ekn, and a legal atonement lor it; £br, without
the shedding of blood there is no remission. But these
sacrifioes were shadows of good things to come, and
pointed to the blood of Jesus, who, through the Eternal
Spirit, oflfered himself widiout spot to God, to put away sin
by the sacrifice of himself Henoe, the ofiering of Christ's
foody on the cross was a sin ofiering, and a sacrifice of
atonement for the remission of transgression; and without
such a sacrifice he could never have been our perfect high
priest, or the captain of our salvation.
Let us examine, with particular care, the testimony of
our Apostle on this very important subject. '♦He died for
us — ^he gave himself a ransom for all-*-he died, the just foi
the unjust, that he might bring us to Grod — he bore oui
sins in his own body on the tree*— he purchased us with
his own blood — ^we are bought with a price-*-he was
crucified for our offences — we are pardoned, justified, and
saved by his blood-^he has redeemed us fix)m the curse of
tne law, being made a curse for us."- To these quotations
we might add many more of the same character, if it were
necessary; but we pause to enquire, if any sober man can
suppose that these passages mean no more than that Christ
suffered for an example, and died as a martyr 1 The true
doctrine of the Apostle is, that the death of Christ was the
price paid fi^r our redemption fixxn under the curse of the
law; and this redemption is the ground^ and the oq]^
Digitized
by Google
etn3tw9 fse Ainwift ormkLrAVtmrn. li
gt-ound of our saHdikn. The deunndi- «f the &«(
coTenant under which man waa held were saddled widi
this redemption price, and man released from its claims;
and beeomittg the purchased inheritance, he was transfisired
to a gracious covenant. His original retationa to the law
were oonsequendy disamralled, and he heoame obligated to
Christ as his redeemer, lawgiver, and judge* From this
view it will clearly appear, that the soiertngB of Christ
were esaeadal to his mediatorial chaaraoler, and that, as the
eaptaxn of our sahration, he was made perfect hy ^lem.
This was the ground of the Aposde'a glorying, and the
«anse of his renouncing every other. *<God forbid that I
shonld glory, sa^^e in die cross of our Lord JesuM Christ.**
Thiswas the grand sabjeet of his ministry. **I defeemkined
not to know any thii^ among you, saye Jesus Cluist and
faim crucified." Here is the only fbuvduaon of every
tinner's hope. The blood and righteousness of Jesus is his
only successful plea. If the atoning sacrifice of his gracious
Redeemer does not avail for him, he is lost, lor ever lost!
Third. The character of Christ, as mediator between
€k>d and man, would have been imperfect, notwithstanding
his sacnfioe, had he been held captive by death, or seen
corruption in the grave. To complete his mediatorial
reign, death must be swallowed up in victory, and the
grave spoiled of its dominion. A glorious and triumphant
resurrection was, therefore, necessary to the perfection of
hn character. Il was the demonstration of die truth of
his doctrine, and the equity and validity of his claims;
without which the whole system of Christianity had been
imperfect On this single point the Apostles and first
ministers of Christ, with great fitness, chiefly rested their
defence of the truth of their cause; and it woukl be weU
for all who are doubtful of the truth of Christianity, as
well as professed Christians, frequently and carefiilly to
Digitized
by Google
12 camam 'ibe author of buiYavubl
examine the evidonees of tine teaunreetion of the omcified
lledeomer.
But this grand event in the history of Jesus, is not to be
considered merely as demonstrative of the truth of hk
religion. It is more immediately and intimately connooted
with the condition and the destiny of man $ for, he who
died for our sins, rose again for our justification. That
faith which is unto justificalion must not only embrace
Christ eriKified for us, but also Christ raised up from the
dead. His resurrection, therefore, is the procuring cause
of our being raised from the death of sin, to the life of
righteousness. And, finally, the resurreotion of Christ is
the cause of the resurrection of the human body. Being
risen from tin dead, he has become the first fruits of them
that slept. '
Fourth. Even q&bv his resurrection, had he remained on
earth, he would not have been a priest, seeing there are
priests who ofier gifb acocNrding to the law. But our
high priest must officiate in the true tabemade, of which
even the second tabernacle, under the law, was but the
figure* Christ has ascended up on high, having led
captivity captive, and received gifb for men. He haft
gone into heaven itself^ there to appear in the pnes^ioe of
God for u& And being set on the right hand of the
throne of the Majesty in the heavens, he has become a
minister of the sanctuary, and of the true tabemaole» which
the Lord pitched and not man. And being for ever set
down on the right hand of Qod, as an advocate aad
intercessor, he ever Uveth to make intercession for us. In
his ascension he cairied our nature, in mysterious union
vrith his divinity, triumphantly to heaven, where, in this
union of nature, he fills the office of Mediator, the right
and authority of government being committed to him. In
this mediatorial kingdom he will veign, till he shall have
Digitized
by Google
TBB ADTflOB OF lAIiTAflKML 15
put donga all nile» luid all aotbority, and povrer, adyane ta
his goyenunent ; for he must Teign, as Mediator, till he
hath put all enemies under hia feet And wiien all things
shall be subdued unto him» and the ends of his mediatorial
ragn fully acctimplishedf he shall deliver up dier kingdom
to God, even the Father, and be sul^ect to him who put
all things tmder him, that God may be all in alL Thus
by his incamatian, sufiMtngs^ resnrrection, and ascension*
was Jesus Chiist coastkuted a perfeet hi^ priest and
mediator.
n. Let us inquire, secondly. What is the salvation
of which Christ, being made perlect, is the author?
The mediation of the Son of Gr d is designed to affect
materially both the natural and Uie moral woiid ; even the
entire constitution of the universe. For he, by whom the
worlds wwe created, and all die hosts of them, sailh, " Behold
I create all things new," even the earth and the heavens.
The elements themfielves shall own him God, by the mighty
change which he shall e£Eect in them, at the pestitution of
all things. Nor are the grand revolutions derigaed to be
produced in the material universe, by the retga of the
Messiahy uocoaneoted with, the eternal felicity of the
subjects of his moral government But it concerns us
more particularly, on the present occasion, to speak of the
salvation of Christ with dkect regard to man***-to fallen,
guilty, and corruptible man. And &»t, by the death of
Christ, man is deliverod from the penalty of the law, and
entirely released fix>m its obligations as a conditbn of life,
a ground of condemnation, and a standard of judgment
Being bonght off from the law, his relatioiTs and obligations
are transfexred to the gracious law of the Redeemer^
which law only he is bound to obey ; by which only he is
either justified or condemned; and by which alone he will
be judged at the last day. If man, being redeemed by
Digitized
by Google
14 mmxar opbe • autbor > or- siLTAVieir.
Cbriflt^ is not retetsed from fab obligatioDS to die kvr; if
the Iaw has not -relinquished its clums upon him by yiFtue
of the deadi of his mzrety, k is difficult — not to ssy
impossible, to oonceiTe how his condition in regard to
justification and eternal life is made better by the mediation
of Christ. If the law has not released the transgressor, in
coQsideraitioa of the price rf redemption ; if he is still held
under its penalties, and, consequently^ under its obligations,
it follows, of inevitable consequence, that the obligations
must be fulfilled, or the penalties suffered. But the truth
is, that the state of all men, being redeemed firom the curse
of the law, is a state' of salvation-^that the covenant under
which all men are placed, is a gracioiM covenant — that
the terms of lifh proposed to ail men are such as are
suitable to their condition as sinners; terms, whidi
ismbrace man widi aH his impotency, his pollution, and his
guilt; terms, whicfa bring eternal life to his lowest state
of weakness and helplessness. And in this consists the
peculiar glory and perfection of the economy of human
salvation. In the origin and establishment of this system
of gracious economy, human agency had no participation.
The grand plan of salvation was exclusively the ** purpose
of God "— »the counsel c^ his wil)-*-hid immutable counsel,
according to which "he worketb all things;" firom which
he never departs, in the justification or glorification either
of Jews or Gentiles. Bat, although the ori^n and
establishment of this economy were independent of the
agency of man, yet, in its operations and final results,
human agency is deeply involved. On the great question,
whether man should hold his relations, his obligations, and
his responsibility, under the Adamic covenant, or under
the covenant of grace, he was never consulted. His
transfisr from the first to the second, was exclusively the
act of hiB gracious Redeemer. B«t whether ho be a
Digitized
by Google
CBKIBT TBE AUTBOE OF iSALVXTmiL 15
paiteker of tile grace and gloiy whxth the Goepel coYenant
has provided, is a question clearly submitted to fais own
choice, and depending an his cywn wiH. But this will
mare fiilly appear in our subsequent remarks. Whatever
thb plan of the divine economy is designed to effect^in
.regard to fallen man, either in bis moral or physical
nature^-^ther with respect to his spiritual or material
being, is involved in that aaiveUum of which Christ is tiie
author.
First Salvation firem sin; its guilt, its power, its
p«^ution, its efTects.
Man is a sinner ; he is guilty before God ; sin exerts a
powerful dominion over him ; he is led captive by it ; the
whole empiro of the heart is polluted by it These ai^e
posidona so plain, and so fully attested by the orarles of
Qod« that it is unnecessary to adduce proof. The Gospel
provides a remedy for this ruined condition, first, in the
removal of guilt The remission of sin is one of the
peculiar and distinguishing provisions of Christ's gracious
government It is an act in which the most impoftant
change is effected in the rektion of a sinner to God.
Previous to this great rdative change, man is under
condemnation, and the wralh of God abideth on him. He
is continually exposed to all the fearful cerses which God
has threatened against the workers of iniquity. He »
every moment liable to that dread&l punishment which
awaits those who disobey t£b Gospel of our Lord Jesus
Christ, « everlasting destruction, fi:om the presence of the
Lord and from the glory of his power." But pardoning
grace introduces him into the favor of God. All his past
sins, however numerous or aggravated, are blotted out,
and, in the estimation of the righteous Judge of all the
earth, he stands acquitted and fully justified. What aa
amazing act of divine mercy is the forgiveness o£ our sinai
Digitized
by Google
10 CHRBT THE AUTHOR OF SALVATION.
tixxs, which, uuforgiven» must sink our wretched souls to
the deepest bell, and involve us in all the fearful horrors
of the worm that never dies, and of the fire which shall
never be quenched I Blessed, indeed, is the man, whose
transgression is forgiven, whoso sin is covered. Blessed
is the man unto whom the Lord imputeth not iniquity.
Second. But if the grace of God in Christ Jesus, has made
provision for the forgiveness of sin, it is equally efficacious
in the destruction of its power. Sin is represented as a
powerful tyrant, holding his subjects in captivity and
chains. Under the control of the carnal mind, which is
enmity to God, man is the servant— the slave of sin ; sin
has dominion over him; his whole nature is subject to
its rule; his understanding is darkened; his conscience
is seared; his passions and uffections are disordered, and
hostile to the divine government; his will is perverse;
and even the members of his body are instruments of
unrighteousness, and become efficient auxiliaries in the
empire of sin and death. Let the soul be awakened to a
consciousness of this mighty power of sin, and no marvel
if it cry out, ** Oh ! vn:«tched man that I am, who shall
deliver me?" The answer must be, "Jesus Chiist my
Almighty Saviour,"
Christ has spoiled principalities and powers, and made
a show of them openly, triumphing over them by the
death of the Cross. He has ascended to the right hand of
the Majesty on high, and led^captive that which captivated
the world before. In the establishment of his gracious
kingdom in the hearts of men, he fi'ees them from the law
of sin and death — delivers them from the bondage in
which they were held under the reign of their spiritual
corruptions, and brings them into the liberty of the
children of God. Sin shall have no more dominion over
them. Its power is broken, and the captive is freop
Digitized
by Google
CHRIST THB AUTHOE OV BALTJlTIOtt 17
Wbat a mighty change in the condidon of man ! Where
Bin reigned unto death, grace now leigns through
righteousness unto life — spiritual and etemsl life. The
mind which had been shut up in darkness and ignorance
of Grod and itself, now bursts forth in die light of heavenlj
day, and exults in beholding the glory of God in the fiice
of Jesus Christ. The heart, once die fi>untain of iniquity^
and the abode of every earthly and sensual desire, now
becomes die habitation of God, t]||rough the Spirit, and
triumphs in the glorious liberty of the Gt>spel.
Third. But this is not the height of the salvation of Christ
He who of God is made to us wisdom and righteousness,
is also made our sanctification and redemption. Sin has
defiled our whole nature : it is a fountain of corruption :
its stains are deep : it is like the Ethiopian's skin, or the
leopard's spots: it is fixed deep in the soul. But the
blood of Jesus cleanseth from aQ sin. He who, through
the eternal Spirit offered himself, without spot, to God,
£bi the redemption of the human soul, is able to purify
the conscience from dead works to serve the living God.
His blood is the fountain of purification, as well as the
price of atonement ; nor is it less efficacious in sanctifying
than in justifying the souL Every professed believer in
Christ should be deeply sensible, that the mediation of the
Son of God has made as ample provision for the entire
sanctification of a fallen and polluted soul, as fcr the
pardon of a guilty one. And that sanctification is as real
and perfect, in regard to the pollution of sin, yea, to its
very being, as justification b widi respect to its guilt So
certain as the one restores us to the finvor of God, the
other conforms us to his image, even righteousness and
true holiness. Well, therefore, may the whole household
of faidi fervently pray : " Cleanse thou the thoughts of
our hearts by the inspiration of thy Holy Spirit, that we
3
Digitized
by Google
18 CBUtST THE AUTHOR OF SALTATION.
may perfectly love tiiee> and worthily magnify thy holl
name, through Jesus Christ our Lord."
Fourth. Salvation from death, and all the effects of sin.
The doctrines of Christ afford a firm foundation for faith
and hope, in the midst of the physical disurders which we
discover in the material world, and especially in our own
hodaes. That these disorders are the effects of sin — ^that
death, in all its forms, has entered into the world in
consequence of the tif nsgression of the law of God, is so
obvious as to require no proof in a Christian assembly.
That the mediatorial government of Jesus Christ has
provided a remedy for these disorders, is equally true.
If " the creation " itself is made subject to vanity, that
subjection is not without hope. While we groan,
heiug burdened with the '* house of clay " in its present
condition, we wait for " mortality to be swallowed up of
life," in the redemption of our bodies. The resurrection
of the dead, even all who sleep in the dust of the earth, is
infallibly secured by the resurrection of Christ. In this
great event, death shall be swallowed up in victory, and
the triumph of God's Messiah over his empiie be
But how different will be the constitution and
circumstances of the bodies of the children of the fu-st
resurrectioD, from their condition in the present mode of
existence 1 Now, weakness, corruption, and dishonor,
closely adhere to these earthly tabernacles ; then, power,
immortality, and glory, shall be their attributes. Now,
they are the peats of pain, of sickness, and of sorrow ;
then, they shall suffer no more— be weary, sick, or faint,
no more. Then the fountains of grief, of lamentation, and
woe, shall be for ever diied up. Oh ! amazing deliverance !
even into the glorious liberty of the sons of God. Oh !
most merciful Father and Almighty Redeemer, may
Digitized
by Google
miRfST TBE ATTDHOa OF flALTATION. 19
die speaker and his hearen have a part in die first
resurrecdou ; for, over such the Becond death shall have
no power.
Finallj. The salvation of which Cfarist is the author, is,
emphatically, eternal. It enolbraees the state of endless
happiness, to which the saints afaall he lestored in the
*' restitution of all things*" Of this state we can form hut
very imperfect ideas, while we continue in this earthly
house of our tabernacle. What a grand revolution will
take place in the empire of intellect. Here, we know but
little of Grod, or the constitution of spiikual beings;
there, shall we know even as we are known. Here, we
see imperfectly-^ as in a mirror; there, with open face.
The deep things of Gk)d, in the economy of redemption
and the mysteries of Providence, concerning which, in our
present state, we are constrained to exclaim, ** How
unsearchable are his counsels, and his ways past finding
out!" will then be clearly developed. What are now
matters of &ith, will then be subjects of knowledge. Nor
will the improvement of the intellectual powers be greater
than that of the organs of sense and of motion. What an
amazing and delightful thought, that in the heavenly state,
when the Almighty energy shall have "made all things
new," the bodies of the saints — ^bodies now vile and
corruptible — shall be like the glorious body of our Lord
Jesus Christ. What clearness, what strength, what
extent of vision ! what power, what activity of motion !
win that "glorious body" possess. The supreme felicity
of this state will consist in the perfect adaptation of
whatever appertains to the " new heaven and new earth,"
to the constitution and powers of the children of the
resurrection. No dbordered, or conflicting elements; no
alternation of burning heat and chilling cold ; no weariness,
sickness, pain, or death, is felt or feared in heaven. No
Digitized
byGoogk
20 CBRIST ITHB AUTffOR Or BALYkVimf.
hunger nor thirst is there ; for, the Lamb who id in themMst
of the throne shall feed them, and lead them to Hiring
fountains of water. In a word, the fullness of God and
of the Lamb shall be the measure, and eternity the
duration of the happiness of the saints. To him that
loved us, and washed us &om our sins, in his own blood,
and hath made tn longs and priests imto God and his
Father ; to him be glory and dominion for ever and ever.
Amen.
III. It remains for us to consider, lastly, the terms, or
conditions, on which we are made partakers of this
salvation.
It is ardently desired that this inquiry may be a matter
of individual interest, as concerns of the utmost importance
to every human soul are incorporated in it. Whether our
present and eternal salvation depend entirely on an agency
independent of ourselves — ^independent of any voluntary
actions; or, whether something is required of us as
indispensably necessary to salvation, is a subject which
addresses itself so clearly and directly to our understanding
and our consciences, and, at the same time, embraces such
momentous personal interests, as to render it difficult to
conceive how we can consider it merely as a point of
theory, or as an abstract question. Every view which we
are able to take of it, demand that we examine it with
direct reference to the state of our heaits, and the character
of our actions. We had occasion to observe, in treating
a different point in our subject, that the relations,
obligations, and responsibilities of man, were transferred
from the covenant of works — ^the legal economy, to the
covenant of grace — ^the economy of the Gospel ; and that
this transfer was by virtue of the redemption of Christ
This is the ground work of salvation. For, if the claims
and obligations of the first covenant are still in force, and
Digitized
by Google
GWUST TAB AUTiUOA OF AAI<VATIQN. 21
Bum 10 lield under tbeni^ the cooditiQos of Ii& axe
imprnrticahle, and, conaeguently, the end impoesible to a
eiimer. It is equally certain, that if there are any of out
sinful race who are not redeemed by Christy that ealvatiou
18 impoBsible to them ; and for this plain reason-— that not
being redeemed, or bought off from the law» they remain
under a coTenant, the conditions of which they are totally
unable to fulfiU But, thanks be to God, that he who
tasted death for every man, and gave himself a ransom for
all, has. brought in a better covenant, under which God has
promised to be merciful to our unrighteousness, and to
remember our sins and iniquities no more. It is into this
covenant we must look for the terms of our salvation.
The law and the gospel agree in thia-^that they both
reqture obedience as the condition of life, and annex the
penalty of death to disobedience. But they differ vndely in
regard to the character of the obedience they require. The
obedience required by the law was suitable to the condition
of an innocent and holy creature, and such as a sinner
could never perfoim. But the obedience required by the
gospel is suited to the condition of a guilty and polluted
creature, and such as can never apply to any but sinners.
This obedience is summed up, and comprehensively
expressed by ** the righteousness of faith," as distinguished
firom the ''righteousness of the law." And it is the
distinguishing character of the gospel, that it provides for,
and accepts such a righteousness, as the condition of
salvation. Hence, according to our Apostle, under the
gospel economy, the righteousness of faith is reckoned or
counted to man in the place of the righteousness of law,
which he had lost by transgression. And this is the sum of
the Apostle's doctrine of *' imputed righteousness." Having
thus far considered what we conceive to be fundamental
principles in the system of human salvation — ^principles
.. Digitized
by Google
22 CIUU8T.TBE AUTUMl OF SALTATMIIII.
which constitute the excellency and perfection of die go6pel«
it remains for us more particularly to inquire into- the
nature of that obedience on which, as a condition, salvation
is suspended Repentance of sin» is expressly declared
by Jesus Christ to be indispensably necessary to salvatioiik
The laws of his kingdom ^oin it on every sinner. He
has established it, as an immutable rule of his government,
that "Except ye repent, ye shall all likewise perish."
Repentance of a sinner* which is unto hS&f and to which
promise of pardon is made, implies a conviction of siiK^-a
consciousness of pollution and guilt. It implies confession
of sin. The prodigal appears in character as a repenting
sinner, in his confession^ " Father, I have sinned against
heaven and before tliee." It implies a deep sense of
unworthiness. The language of penitence is, **1 am no
more worthy to be called thy son." It implies a penitenti^
sorrow on the account of sin. The repenting sinner
bewails his transgressions, and weeps bitterly for his
mns* And, finally, it implies the forsaking of sin,
breaking off from iniquity, turning away firom transgression,
putting away the evil of our doings. This repentance,
too, must be sincere, not feigned; must be deep, not
superficial; must extend to all oiur sins, not some
particular offences only. It is one of the most consoling
truths of the gospel of Jesus Christ, that the high and
lofby one who iuliabits eternity, and whose name is Holy,
looks down from heaven, and approves this exercise of
repentance in the heart of the sinner ; that the bowels of
infinite mercy move toward him; that the attributes c^
God are pledged in the very constitution of his gracious
kingdom*-even his truth and justice— •to pardon such a
confessiiig sinner. What fiilness of mercy is here ! What
grace ! What abounding grace is hero ! The veiy chief
of sinners is not excluded from these gracious terms of life.
Digitized
by Google
GBftlST TB£ AUTCnMR OF OALTATfMT. 2B
Faiih in Cfarist is a coiuKtion of salvation, and an
essentiai part oi evangelical obedience. Except ye believe
•that 1 am fae» said Jesos Chmt, ye shaH die in yonr sins.
*'He that believeth, shall be saved; but he that believeth
not, shall be damned.'' And in answer to the great
question, '^ What must I do to be saved!" the important,
but simple direction is, '* Believe on the Lord Jesus Christ,
and thou shalt be saved." But iaith, as it is the exercise
of obedience to Christ, and a condition of salvation, is a
dear and firm persuasion of the divinity of Christ's person ;
of the truth of his doctrmes, and the validity of his claims.
It k a steacUast reliance on the e£Bcacy of his atoning
sacrifice for the remission of sin, and acceptance with
God; and, consequently, implies the renouncing all other
grounds of justification. It is a cordial and voluntary
submission of ourselves to Christ in all the offices he
sustains; receiving him as our prophet, priest, and king;
taking his ydce upon us, and submitting to his government.
In this view, the ** righteousness of faith" implies all that
Christ has included in the terms of discipleship. '*If any
man will.be my disciple, lot him deny himself, and take up
his cross and follow me." Short of this no man has the
Buth wUch is imto salvation. Dost thou believe tibat
Jesus is the Son of Godl Thou doest well, for without
this thou canst not be saved* But devils believe this also,
and believing they tremble: yet are they not saved. Thy
6uth must be unto obedience, or it vrill profit thee nothing.
Thy whole heart must be given t<^ Christ in faith. If
tliou believest with thy heart unto righteousness, thou
shalt be saved. If thou dost not thus believe, tihe wrath
of God abideth on thee.
<'Thou shalt love die Lord thy God with all thy heart,
and with all thy mind, and with all thy strength, and thy
neighbor as thyself," is the sum of Christian obediencoi
Digitized
by Google
24 CHRIST THE AUTHOR OF SALVATION.
and the fulfilment of the law of Christ *' If ye love in©/'
said Jesus Christ, "keep my commandments;" and if ye
keep my commaiidments, *' ye shaU abide in my love." On
thb obedience of Christ's law, our eternal salvation is
suspended. Without it, no man can be saved. With it,
no man can fail of salvation.
It remains only to answer an objection to the doctrine
proposed, and close with a few practical observations.
The objection to be answered, lies against the view we
have taken of the economy of the gospel or new covenant, as
embracing conditions of salvation, and requiring obedience,
on the part of man, as necessary to justification and eternal
life. It b urged by the objector, that '^ this doctrine excludes
grace, and makes salvation a matter of debt{ becaose,
where conditions are imposed as requisite to the attainment
of some promised good, the fiilfilmont of the conditioos
obliges the other party to make good the promisa R
follows, that if obedience is required as a condicioii of
justification, and eternal life, under the gospel, then God
is obliged, on the performance of this obedience by a
sinner, to justify and save him. Is not this making th<^
reward to be, not of grace, but of debt ? Is it not, to all
intents and purposes, '* salvation by works?*' We have
not proposed this objection, on acooimt of any formidable
difficulties it contains ; for, it is weak— exceedingly weak.
But we state and examine it, because of its popular
influence, and, we fear, dangerous tendency. Our Lord,
and his inspiied Ap^ptles, must have understood perfectly
the economy of the salvation of sinners contained in the
gospel covenant. This objection, then, will be fully
answered, if it clearly appear from the authority of the
New Testament Scriptures, first — ^that the salvation of
sinners is by grace; and, secondly — ^that something is
required on the part of sinners, in order to salvation;
Digitized
by Google
CHRIST TAB AUTHOR OF SALVATIOiN. 25
BOBiedmig without which salvation cannot be obtained,
and witb which salvation is certain. Now, tliat these two
grand points are clearly laid down in the oracles of God,
admits of such proof, yea, of such demonstration, as to
render it difilcnlt to conceive how either of them should
ever have been doubted by any man professing to believe
in the truth of Divine revelation. On the first point, that
the .salvation of sinners is by grace, it is necessary to say
but little, because it is not in dispute. Two passages shall
suffice. *'By grace are ye saved.** This applies with
equal fitness to every part of the system of salvation. It is
of grace, that man — fallen man, was bought off from the law.
It is of grace, that h6 is placed under a law suited to his
coodttioa ad a sinner. It is of grace, that he is pardoned,
regenerated, sanctified, and finally glorified ; all of which
were impossible to him on the ground of the Adamic law.
We, dierefore, cordially ag^e to inscribe on every stone
in the perfect fabric of our salvation, '* By grace are
ye saved."
" Now tD him that worketh is the reward not reckoned
of grace hot of debt; but to him that worketh not, but
believeth on him that justifieth the ungodly, bis faith is
c4>Qnted fbr righteousness.'* A stronger passage is not to be
found in all the book of God, in confirmation of the blessed
doctrine of saJvation by grace. If man obtain the
reward of the inheritance of tbe kingdom of God, he must
either obtain it an the ground of the first covenant — the
law of works; or on the ground of the second covenant —
the law of the Mediator. He cannot obtain it on the first
gnnuid, because the title is forfeited in the violation of th>
bond ; and, consequently, the claim cannot be sustained on the
immutable principle of law — "Pay me what thou owest.'*
He must therefore obtain it on the second ground, ** the
^;race of our Lord Jesus Christ." But, does this doctrine
4
Digitized
by Google
26 CHmiT THE jiUTHOil OP SALVATION.
of salTation by grace, exdiide human agency 1 Bias the
counsel .^f redeemii^ mercy made man. a madbine, that it
may make him a saint] In no part of the scheme o{
aalvation does the grace of God more clearly appear, than
in restoring man to a state of trial, mkler a dispensation
the terms of which are confi>rmable to his condition, and
completely within his power. But the Gospel of Jesus
Christ requires something of man as a condition of his
salvation; something without which he cannot be saved,
and which being per&rmed secure^ that end.
The general tenor of the New Testament Scriptures
sustains this position. It is every where apparent in
the teaching of the Author of the Gospel. It is one oi
the most prominent features of his parables. It was
incorporated, in the most explicit form, in the grand
commission which he gave to his disciples after his
triumphant resurrection, and just before his ascensicm into
heaven, to perpetuate and perfect the designs of his
mediatorial government. What a solemn, and deeply
interesting ti'utb-^eeply interesting to every fallen child
of Adam— did this commission contam ! " He that believeth
and is baptized shall be saved; but he that believeth not
shall be damned." How clearly does it appear, from this
passage, as well as from many others, that the *' obedience
of faith," as a condition, is required by the gospel covenant,
as necessary to the inheritance of that " eternal salvation,"
of which Chrut is the Author,
In conclusion — What a deep and eternal interest has
every child of man, in the " great salvation " provided by
the mediation of the Son of God, and secured, by immutable
promises, to all those who obey Him. It is only in the
light of eternity, that the value of the gain or loss of the
gospel salvation will fully appear. If we gain it, we gain
a " far more exceeding and eternal weight of glory." If
Digitized
by Google
OBRIST THE AUTHOE Or BALTATtON. 27
we lose it, WB lose all that can render immartaUty a
bleeaiDg, and inrolve ooraelTes in the learful puniflhment
of tkoae *' who obey not the gospel oi onr Lord Jesus
Christ.'* " How shall we escape, (these punishmenti) if w«
neglect so great salvation V* Who will presume to answer
this important question? Who will show ns any other
iiie£um of access to Gkd, but the sacrifice of the cross— >
any other availing intercessor, at advocate, but our " great
High Priest, who has passed into the heavens, where He
ever liveth to make intercession fer us ?** His blood and
righteousness we make our only plea. We look to Jesus,
and to him alone, as ^ awAar, and finisher of our
ioith.
BiK to none vrill His sacrifice or inteteession be avaiHng
in their *^ eternal salvation," but to those vrho receive Him
in aH His mediatorial offices ; and, obeying from the heart
diat form of doctrine vriiich He has delivered to them,
** vrork out their salvation with fear and trembling.'' Let
ns» then, be up and doing-— working while the day lasts ;
knowing that the night cometh, in which no man can work.
** Behold, now m the accepted time : behold, i^ow is the
day of salvaticML**
Digitized
by Google
SERMON II
THE NATURE OF SAVING FAlTiL
BY BBY. XDWARD P. WSVIMXRY, D.D.
Fa$Ufr of ike Second Prubyterian Churdi, LmkimnOe, Ky
**Vor in Chrlvt J««n« neither oiretmioisxm ttTailelb any thing', Mr
oneircamQiaion; bat Cnith which workelfa by love/^ — QtX, t. fi.
"Purifying their hearts by &ith."— Acts zt. 9.
Two methods of salvation have, at different limes, been
proposed to mankind. One of these is hy the law, and
the other is by the gospel. Tlie ultimate principles on
which these two plans proceed, are essentially the same ;
the gospel, no less than the law, being founded in tnidi
and righteousness. But the terms which they propound
to mankind, are essentially different. The law demands
obedience as the condition on which it will administer its
rewards, and threatens disobedience with its penalties. Its
language is, " The man that doeth these things, shall live
by them.** Its further language is, « Cursed is every one
that continued! not in all things which are written in the
book of the law, to do them." This, then, is, in foar
words, the idea of the law «— obedience rewarded,
disobedience punished.
Now the gospel comes to those who have sbned, and
have, &jfr sin, boen condemned ; and proposes to save them
in another method, and on peculiar terms. It introduces
a new idea, the principle of faith. Its language is,
«' Whosoever believeth shall be saved." Its farther
Digitized
by Google
TUB NATURE OF 9AT««Q FAITH. 29
language is, " Wboeoever believeth not shall be damned.'*
This, then, is, in a few words, the propositicni of the
gospel — the believer saved, the unbeliever destroyed.
Belief therefore, ev faith, iKSCupies, u{ider the gospel, the
place which obedience holds under the law. If you would
be saved by the law, you must obey k : if y^u would be
saved by the gospel, you must beUeve it.
Now, What is Faitb ] I emiar into no argument to
show the importance of this question. Our salvation
depends upon the possession of this grace, and a mistake
in reqpect to it may be fatal. I propose, in this discourae,
to ineiurute aft inquiry into the nature of the ftith which
saves the souL I shall conduct the investigEtion by stating
its most important elements, as they are disclosed in the
Word of God.
FmL I win £peak of its Jbundatum^ It rests on the
-testimony of God*
Our whole knowled^^ is derived from three sources.
One oi thaw is omr personal experience. We gain an
acquaintance with the eKtemal world by tfae use g£ the
senses. We see the foirma of things, we hear the voices
they ntlcMr, we feel their press^rew we taste the delicioi^
fiiiit, we smdl the firagrant flower. Conscionsness
reveais to us the world within-*the intellect, the paasicms,
the conscience, and the fi:ee and noUe wilL We repose
the fullest confidence on the testimony ot our senses
respecting outer h&, and on the testimony of oonseiouSDess
jEospectkig the inner lUe. This confidence is faith in ow
personal experience.
The circle of our ftfwmation is greatly widened by
what we learn from other men. We see thvoagh their
-^yes, and hear thiDugh their ears, and reach conclusions
throngh the processes of their understandings. We have
net seen Calc^itta, nr Jerusalem ; we have net stood on
Digitized
by Google
30 tee KATURfe of satino paitb.
the baiiks of the Euphrates, or the Jordan ; no living man
has seen the temple of Solomon; yet, none doubt that
these cities and rivers are, and that this temple once was.
We have not searched into the grounds and principles of
the sciences, yet we admit their facts and conclusions on
the authority of the learned. This is &ith in human
testimony. On it rests our knowledge of whatever lies
beyond the narrow linuts of our own personal observation,
find within the sphere of human sense and reason. The
man is insane, or idiotic, who refuses to credit human
testimony. He can know nothing of history, and
comparatively nothing of passing events. He who loves
any truth well enough to die for it, would as readily stake
his life on facts ascertained by the testimony of others, as
on those of which he is himself the witness.
But the domains of human knowledge enlarge
immeasurably, when we receive as true the testimony of
God. Now, we hear of past events, which were otherwise
unknown. We learn that the world was made by the
word of God's power, not from the testimony of our own
experience, nor from iSbe testimony of other men, but from
that of the Creator himself. '* By faith, we understand
that the worlds were framed by the word of God." The
creation of angels, their original brightness, their apostacy,
and their ruin — ^being thrust down to hell ; the creation of
man, his uprightness, paradise, the tree of life, the fruit
of the forbidden tree, the mortal taste, his expulsion from
Eden, his first experience of an earth cursed, of a body
dying, and a soul debased and lost ; all these things are
known to us by the testimony of God only.
That testimony reveals to us, also, coming events. '* We
shall not all sleep, but we shall all be changed.'' This we
believe by faith alone, for the human reason can detect no
gci-ro of life in the dissolvmg dust ; nor can it discover a
Digitized
by Google
THE NATtlBE OF SATINQ FAITH. 31
ray of Hght in the dark precincts of the grave ; nor are
we endowed with the prophetic vision which, outrunning
the deductions of reason, forsees the resurrection of the
dead. We know, also, that God hath appointed a day in
which he will judge the world; that the heavens and earth
will flee away before the terrors of that scene; that the
righteous and the wicked will stand before the bar of
Christ, he sitting as God, because he is God; that the
wicked shall depart from him into hell, and the righteous
ascend with him into heaven. We know that these things
vnll come, and will not tarry. We look, we hasten unto
their approach, believing in the testimony of God.
In like manner we realize the existence of an unseen
world. It is not the object of sense, nor is it discoverable by
reason, but it is made known by the word oi God. The
Almighty now reigns in light inapproachable, yet we see
no shimng token of his glory. Christ, also, sits at the right
hand of God, but we cannot gaze in upon his royal robe,
nor upon his brow, on which are many crowns. " Whom,
not having seen, we love." Heaven, while I speak these
words, opens its gates of pearl upon streets of gold and
waters of life, but we cannot catch a glimpse of its unfading
splendor. Hell, also, rears its gloomy walls, and shoots
up its lurid flames, yet we see not even the smoke of its
torment No vision of cither world shines upon the mortal
eye ; no echo from either, the world of song or the world
of wailing, breaks upon the ear. These are objects not
of sense, nor reason, but of faith in the testimony of
God.
Having thus discovered the foundation on which saving
&ith rests, we now mention.
Secondly, its object. The characteristic, controlling
object which is apprehended by saving faith, is the Lord
Jesus Christ. You believe that God made the worlds*
Digitized
by Google
32 THE NATURE OF SATING FAITH.
You do well : this is an historical faith. You beKeve that
God will raise the dead, and judge them by that man
whom he hath ordained. This is well ^ it is a faith in the
vision of prophecy. You believe in the reality of an
eternal state. This, too, is well: it is a faith in the Unseen.
But there is a faith, higher, holier, more influential still — a
faith in Christ. It is a grace, by whidi you " receive and
rest upon him alone for salvation." If you have this grace
you are convinced, first, that you are sinners, justly
condemned and lost; next, that you cannot recover
yourselves, nor can all other creatures recover you out of
your lost condition, nor will even God himself, out of
Christ, save you : then you are persuaded that Christ is -
able and willing to save ; further, you do rest upon him,
and cleave to him for salvation, rejoicing to be saved by his
grace, and to be governed by his commands; and
further still, you embrace the promises and tremble at the
threatenings of God, for this life and for that which is
to come; "accepting, receiving, and resting upon Christ,
alone, for justification, sanctification, and eternal life, by
virtue of the covenant of grace." Such is tlie faith which
saves. By that you recognize your sin, and your Saviour;
you confess your guilt, and cleave to him who died to
atone for it; you apprehend Christ, and apprehending,
trust him, and trusting, love him, and loving, rejoice in him.
That is the principle which, implanted and sustained in the
heart, by the Spirit of God, renders your salvation, I do
not say possible, but certain ; nay, inevitable; nay, more, it
renders the contrary eternally impossible, just as it is
impossible for God to lie.
Thirdly. This faith is an active principle. Our text
uses a strong term to express this sentiment: — "Faith that
vxrrhethy Now men believe many truths, and believe
them firmly, which exert over them no controlling power
Digitized
by Google
TUB NATURE OF SATING FAITH. 33
The sublime truths, for example, taught by the astronomer,
are believed by every man who hafl investigated the
scieoce, and by multitudes who take them on trust It is
unquestionably true, that the planets are at given distances
^m the sun ; that they revolve in their orbits, and around
their centres in certain fixed periods ; that the earth is one
of th'^e planets, and turns daily on its axis, and moves,
yearly, through its pathway in the sky ; that the fixed stars
are stms, and are at immeasurable distances from us, and
from each other. These truths are generally received, yet
they do not " work " in your bosoms. You do not love
or hate either God or man, nor do you choose or i*efuse
the good or the evil in consequence of believing them.
They make you no better and no worse, indeed, in no
respect, morally, diflerent from him who rejects these facts
and theories, and holds by the old system of astronomy.
In the same spirit many men receive the truths of religion.
They believe that God made the worlds; that God will
even judge the world ; that there is a heaven and a hell ;
that Christ lived ; that he died; yea, rather, that he is risen
again ; that he is even at the right hand of God, and
maketh intercession for the saints. Yet their belief in these
things is a dormant, or even a dead faith; it works not
Here, then, we discover one of the essential elements
of saving faith. It is a living, active principle. It is like
leaven, hidden in the meal, but working therein, until it
leavens the whole lump. Although faith be lodged in the
heart, it does not sleep there. It is full of energy and
outbursting strength. It is, in this respect, like the
principle of the natural life, a secret, aubtlo substance,
we know not what, hidden we know not where, coming
and going we know not how, yet working in every joint
and member of the human body. It glistens in the eye, il
glows in the cheek, it whispers or thunders in the voice, it
Digitized
by Google
34 Tua.ifAVVBia of. sAvuia fars.
8wdk in the bosom, it leaps in the pulac^ k gives to Ae
hand its euiming, and to the fxyt its swiftness f it rages in
die tumult of human passion, and smileB on the peaceful
scene when the storm is over. Now, you must not think It
straoge, that a religious fidth is also a iii&, a yital principle.
YoH should not deem this one of the inoomprehensibles of
ChristiaDiLy* Patriotism works in the bosom where ibi
sacred fire is kindled. . Parental love is oomotbing more
tban a fond idea; it works where it abides. Your love
of the WK^rld is no ioert^ dormant abstractioD, slumbering,
ia your bosoms. It is alfert, and enterprising, and
eoergetic, working ever, we fear, to your undcing^ 1£
you hate your enctDies, that is a wild and furious pa^ion,
and i90t a mere conception, restiag on the heait, Uke die
shadow on a rock. It is full of vitality. It plagues, your
enemies and torments jnonraelf.
We do sot speak myatenes, therefore, when we say
that faith, like other principles in the soul, good and had.
i^ clothed with activity and power, and that it dbcovcrs its
qamesl^ nature . by appropriate manifestaliona. From the
fact of its activity, we turn to consider.
Fourthly, ike method % tohich it work*. ** It workedi
by love.*' Tbero are several emotions through which the
human >¥ill is swayed. The noost influential are these
three: Hope, Fear, and Love. Hope has vast power
qver man. In the ordinary affairs of life, it enables him to
overcome difBculties, which were otherwise insurmountable* .
Ifx the religious experience, a good hope is declared in
Scriptiu-e to be "the anchor of the soul, sure an4.
steadfast." And, "we are saved by hope." A beiiig.
without hope, ^s a being without God in tlie world, Y qt .
tills is said of the Christian hope only, as it is associated .
with other graces. We need other bonds to hold us to
our allegiance^ besides the smgle bond of hope, This .
Digitized
by Google
pcbiapla conlBnipletM objeati lliat am tftr* off-«^ a
distant world and. m a fubue otata. We am, hj Toaoaa
d£ mni at so great ft diaUaaca Geom God, that we feel but
ibebly the drawings of die liaaTealy worid; like atant,
ahooting 80 &x away from tbeir splmes, aato loee, aiaaoat,
tke ftttractioDB of the caatral body. We need^ tiierafane, a
fiath which, aasociatad wilh liope» works by anotliar and
Koiw cDiitMdling prioeiple o£ grate.
Fear has weodarflil power over the wmi. The Wir
adcheBsea our fatsn, and God has given na fean to be
addressed* It is but an empty boast of the wicked maa,
that he is not a£paid of helL Let him but realize the
tjrmh ; let hell bo uncovered be&re himy and it ia not io
human nacure^ it is not ia any erected nature, though of
higher and fiitner structure than that of man, to feel no
fear. Sinners are not afraid, because they do not bdlieve.
The devils believe, and they tvemble. These have the
faith of an appaHing estpenencey by which they know that
there ia a heD ; and the &ith of appalling- guilt, by which
they know that they cannot escape from its torments; a
faith that works by fear, a terrible and excruciating &itb.
Tim is just, the faith of the wicked. So far as they
believe, they are miserable. They see nothing in religion
but gloom, nothing in Christ but a final judge, nothmg in
Qod but a consuming fire. They choose not to belike ;
or if the truth force itself on their consciences, they try to
drown its voice in care, or pleasure, or wickedness.
Far different in its nature and effects is the principle
of love. It is not like fear, filling the mipd with terror i
nor ia it like hope, fastening itself on some far-away good,
which it must wait for, long and patiently. It realizes
vividly the excellencies of its object. It discovers things
invisible, and brings distant objects near. The Apostle
expressly states, that love is better than hopOi ai|d beuef
Digitized
by Google
36 .VflB NATI»m QV 9AJnnQ FAigOB.
than &idi, ill ksaLCcoiiaulerad. ^ l^ow abideth futk hope,
We, tfaeae three, but the greateat of theta » lov^«''
FaiJJi, working by kopoi is often enfiaeUed by the
lemotenew and <Uixine» o£ the things hoped lbr« Faidi,
working by fear, borings eleamily near to the soul; it
summons forth, from the dajtk bosom of the future, all
fright&l forms and visioBS, all dreadlbl waiiings and cnes.
Faith, working by love, does what hope cannot do; it
makes the world to come a pvesent andTivid reality;
''Fht into diitanl worlds the prief
AaA bnogi etamal gknies iMtr."
And ftiTtber, unlike fear, winch teirifies the sou], love
wins its a£feetions ; it teaches the heart to shoot forth its
tendrils and to bind up itself with holy objects. God is
love. He that loveth is bom of God. A faith that works
by lore, assimilales the heart to God. This remark,
however, introduces another topic.
Fiflhly. The efftet of saving faith on its subject. The
Scripture which we have adopted into our text from the
Acts of the Apostles, teaches us that, by this grace, God
*' purifies the heart** This is a capital point in the case.
It tests botli die genuineness of fiiith and the power with
which it woriceth.
Let us analyse the process. First, faith brings near to the
believer spiritual olijects. It brmgs Christ near with his
atoning blood. It brings heaven near with its purity and
its joy. Next, it enables the mind to discern these. The
natural man cannot comprehend them, they being spiritually
discerned. Further, this faith makes the Saviour the
object of devout contemplation. And further yet, working
by love, it fastens the affections supremely upon the Saviour.
Finally, this blessed object, thus loved and adored, reacts
upon the heart with an elevating and purifying power. It
is a law of human nature, that the diaracter of man
Digitized
by Google
VOBNAWMI OP 0AVI1V6 FAftH. 97
ennfiurnM. itoelf to tbst whioh gains hia Ingbest «i!ecttons.
He who loves money rapremoly, becomes sordul; he who
lores pleasufe, becomes seosvaL He, whose heart is
feted oa base objedBy is grftduallj but ineTitably debased ;
and his spirit gnnitates towai^ l^ir k>w mean level.
But if his tkoughts and a&etioiiBl)e occupied with things
pure and lovely, his whole being is lifted up into their
dear sweet aHao^bere. He is purified, too, by what
attracts him. This piineiple has a thousand iHustrations
in the works of Grod. The insect takes its hue from the
leaf on which it vasts* Hi* bod and die rose borrow
their tints &€m die sunli^t wbiA bathes both plumage
»id flower« When Qoi brings tfae winds out of his
treasuries, they are all pnze and fresh alike. But how are
these changed by what they galiier up in evSry land and
every sea. They blow from the norths givyng snow like
wool, and scattering the hoar frost like ashes. They
return from the weary journey of Sahara, breathing fordi,
like a fiimace, their scorching and sui^atiiig heat. Laden
with in&Gtion from inhospitable shores, or wilk fragranee
fi'om sjucy groves, the pestilential or the aiemalic gale
visits the voyager when &r out sqpon the sea. The great
globe itself is Ughted up and warmed by the orb around
which it moves. If the Hght of the sun were quenched,
the earth, chained to a dark and ikozm, centre, would
wheel along its pathway in eternal night, and ice, and
death.
No principles are better estabUshed than those yMdi
are involved in these illustrations. Now when you read
in Scripture, the caution, ** Love not the world, nor the
things of the world," and when you read, again, that " The
friendship of the world is enmity with God," do not think
these to be arbitrary or unreasonable decrees. They are
founded in the truest philosophy touching man, as weH as
Digitized
by Google
S8 HUB /NAnsB -om *Bjaaam ^wAoas
in the purest fMlj towards God« ' His tlat loMstfaft
world, beoames, by the vecy fbrce of that aieotion^ earthly
■aid gix»veliuig« He who bows his i&ee iBto the dusty
gathers defilement upon his brow. Nor does the command
to lore God rest upon other than the highest reason. Love
to a being bo holy and glorious, lays upon the soul the
grasp of an upward attractioD osmI of a transformbig
energy. He who communes with Gi»d^ hongs fbvth from
die presenee 'dbamber a- shining dBuse*.
These renlarks unfeld the principle contained la the
text, that, through the &il:h which works by lov«» God
purifies the heart. He who truly loves the Lord Jesus,
opens his heart to influenaos "which will discharge hie
comipt aifrctioas, and assimilate him to Christ This^
indeod, is- precisely the explanatiQn which the Apostle
gives of the matter. He iq>eaks of Ohiist under the
figure of a monvor, in which is reflected the whofe giory
of Gt)d. Then he adds these remadcaUe words : ** We
all beholding, as in a glass, the glory of the Lord, are
changed into the same image, from glory to glory, as by
the Spirit of the Lord." How impressive the statement!
" We heholding — are ishanged /"
I have BOW mentioned five elements of saving faith. It
rests on die testimony of G^od ; its object is the Lord
Jesus; its nature is vital and active; it woriss by love; it
purifies the heart.
I will add two or three practical remarks, suggested by
what haa been now advanced, and close this disoourse.
First. Our subject mdkaU^ the diferemce 6ettMw»
the reUgiim of fornh omd the religum of a raping
faith, ** Neither circumciaioo ovailedi any thing, ueir
uncircumcision, but fiiith that virorketh by lova" There
is, here, a broad distinction taken between the rite ci
ctrcumcnsion and true piety, imd widi this distmctioa is
Digitized
by Google
Vm NAVHKfi OF BAVVSQ FAIVS. 99
flsiociated the Bttiteiiieiit^ thai it is the fiiith, aadnotths
Sdrd, thateaPTOS the aouL This prioeiple ha« an imlraistiva
application to one of the most serious of modem drors in
religion*
It is our peisoasiOD, that baptism holds to Christiamty
the relation in which circumcision stood to Jodaism.
Now these two ordioanoes show their affinity to each
other^ in nothing more reaaarkable than in the citeumstance»
that the doctrine of baptism ia now penreited precisely aa
was that of cix^eumrci^on. In the age of Christ and the
ApostJeS) it was the belief of many, that circtimciaion was.
In some sense, a saving ordinaoee. It is now die eonvictioQ
of many, that baptism is of saving efficaoy. The baptismal
regeneration of our time^may find its exact couaterpait io
the circumdisional reganaraticai of the former time ; and
what we now have to meet is, identically, the same eiTor,
under another aspect, which Paul confuted. And tve
pz30serve absolutely^ the sentiment of the Apostle when we
sdl you, that, as the ground of salvation, in Christ Jesus*
neither baptism, nor the want of it, availeth any thing, but
faith that worketh by love.
Your attention must have been arrested by the remark
of Paol to the Corinthians^ as bearing on this error. In
his first Epistle to those brethren, he remonstrates with
tbem in respect of the divisions which prevailed among
them. These dissensions appear to have arisen, in some
measHPe, firopi the partiality which the people severally
entertained for those ministers and apostles who had
baptized them. One was of Paul, another of Apollos, and
another of Cephas. In the course of his remonstrance,
ib» Apostle exclaims, " I thank God, that I baptized non^
of you, but Crispus and Gains ; lest any should say, that
I had baptized in mine own name. And I baptized, also,
the household of Stephanas ; besides, I know not whetliec
Digitized
by Google
40 THIS NATURE OF SATING FAITH.
I baptized any other/' Now if baptism be a saynig
ordinance, or even if it be, in some mystical way, essential
to a true regeneration, is it not exceedingly strange, that
Paul should deliberately thank God that he had baptized,
in the whole city of Corinth, two persons only, and th&
household of another 1 He then adds : " Christ sent me
not to baptize, but to preacb the gospel." Upon the
supposition, that bapdsm hath an inherent power to save
the soul, how shall we underatand the fact, that Christ sent
him not to baptize? And how shall we explain the
circumstance, that Jesus Christ baptized not at all, if
00 be that ordinance introduces sinners into the kingdom
of Godi
Nay, nay, brethren; baptism is not the renewal of the
Holy Spirit. Water is the emblem of His cleansing power»
but IS not tbe hiding place of that power. Simon Magus
was baptized by an Apostle, yet that Apostle afterwards
perceived, that the sorcerer was still a sorcerer; "in
the gall of bitterness, and in the bond of iniquity."
Regeneration is something more than an outward washing.
It b a baptism, not of water only, but of blood and of fire ;
nay, it is the work of the fire and the hammer ; nay, more, it
is the sword, piercing to the dividing asunder of the soul
and the spirit ; it is even a new creation, and a resurrection
of the dead.
Secondly. Our doctrine of justification hy faiths supplier
a poujerfid motive to kolineet. There are those, I know,
who think otherwise. They pretend, indeed, that this
doctrine leads to impiety and vice. If, say they, a man
believe that he is to be saved by what he does, he will do
his best ; if works save, he will see well to it that his works
are good, that his heart is pure, and liis life holy. But
xf ho believe that lie is to be saved by his faitb alone, he
will conclude that good works are unnecessary ; he will
Digitized
by Google
THE NATURE OF SAYIMO FAITH. 41
rely on his fidth, and be carelaw aa to fab l^e. This ia the
argument of the objector.
But the objection overlooks, wholly, the nature of the
faith by which we are saved. It is apccuU^ir and powerful
principle of goodness, implanted and sustained by the
Holy Spirit. First, it worketh-t^-it is a living* energetic
principle.' Secondly, it works by love ; it is indissolubly
associated vrith love to Grod and man. Thirdly, by it,
God purifies the heart, discharging its corrupt propensitiosy
and pervading it with the spirit q£ holiness. This is the
i)ature of the faith by which we are justified. A living
principle, working by love, bring^g man's character into
harmony with the Divine natme,— it vindicates itself
against all the cavils of the c^puter. Tho objection we
have in hand was once well stated, thus : '* If I beliovcd
that I ara to be saved by my &ith, and not by my works,
I would take my fill of sin.'' The reply was admirable :
*' How much sin, think you, would it take to fill a Christian 7"
If the faith by which we are saved, be only another name
for holiness, or, at the very least, if it involve, by absolute
necessity, the possession of practical godliness where now
is the fierce of the objection ? It works by love to God,
and, therefore, by hatred to sin ; it works, also, by love to
man, and, therefore, teaches the faithful to love their fellow
men ; it lifts up the soul into communion with God, and
thereby, transforms the man after the image of God.
Does such a grace lead to sin ? Does justification, by such
a faith, encourage disobedience to the law, and contempt
for its author 1 Indeed, we may boldly say, that this fiuth
is not more remarkable in saving the soul firom hell, than
in delivering it from sin. Nay, its transforming power is
identical and co-extensive with its saving efficacy.
It were easy to show that this ^th is the only true
spring of an holy endeavors. It is the power of God unto
5
Digitized
by Google
it) VBB If ATVBB OF 8AVIN« FAVTH.
ralYatbn. It is a fipirit of gentleness, working by love,
but it is a spirit of enorgy, overcoming the world. Christ
declares that even a little faith— a portion like a grain of
mustard seed — ^is sufficient to remove the mountains. The
fulfilment of his words has far exceeded their promise. It
has subdued kingdoms ; it has stopped the mouths of lions ;
it has quenched the violence of the fire ; it has restored to
women their dead raised to life again ; it has strengthened
others, when tortured* to aooept no deliverance, that they
might obtain a better resurrection. The evidences of its
might in achieving, and its patience in suffering, have been
borne aloft, on earth and in heaven, by a " great cloud of
vritnesses," of whom the world was not worthy.
Thhrdly. Our subject snggests a teriom thought to the
impmUcnt, Under the gospel, one thing is absolutely
indispensable. That one thing is faith. " He that believeth
shall be saved" — this is the truth as it is in Jesus, conveyed
in the very words of Jesus. " He that believeth not shall
be damned" — ^this is equally true in the sentiment, and
exact in the words, of that same Jesus. And this is the
whole truth. There is no hope for the man that will not
believe— ruone whatever. For this faith there can be no
possible substitute; for the want of it, there can be no
possible excuse. Neither baptism, however administered,
nor the Lord's Supper, vrith whatever consecration
dispensed, can take its place. Neither prayers, nor tears,
nor self-tortures, nor even martyrdom itself, can help the
sinner who will not believe. Nor man, nor angel, nor,
with reverence be it spoken, can the Great God himself,
deliver him from death who rejects the Eternal Son. For
such an adversary *< there remaineth no more sacrifice for
sin, but a fearfiil looking for of judgment and fiery
indignation." Your eternal destiny will, at last, turn upon
the one simple question, whether you have received Christ
Digitized
by Google
mm NATUftB OP BAVtllA PAITB. 48
hf n Irringt lovmg, panfyiiig fidth. The detennmatiiiD of
tfaas (juesticfD will detemihie, undiangeablj, Yrhkher you
ahaD come forth unto the rosurreccioii of life, or unto the
reBUrreelion of danmndon ; whether yoa flhall have
boldness or terror in the day of judgment ; whether you
shall stand on the right hand of the Judge, or on his left;
whether you shall hear from his lips the ^'Come, ye
lilesBed," or the « Depait, ye cursed;*' and whether you
ihall uteer finr ever the song or the wail.
Digitized
d by Google
SERMON III.
THE CONVERSION OF YOUTH, THE HOPJS
OF THE WORLD.
BY EEV. SAMUEL W. LYND, D.D,
PresidetU of tke Western BapHst Theological InxtibtU.
'* Wlierewithd sball a yoang man cUanie hii way f By tekbg heed
tberetoj according to thy word." — Paalm exix, 9.
We have fallen upon eventftil times. We are rapidly
approximating the golden age, 'more gloriotM than erer
fable conceived. Onr minds should not misgive us, on ^is
point, for God hath spoken it We gi-ant that there is
much darkness in the moral aspect of the world. The
facility of communication whidi we possess, pours upon us
daily, reports of wttmg and outrage, which, in former
times, would have been confined to a limited circle. But
even if crime, in certain classes of the community, were
actually on the increase, it might be expected* The
powers of darkness rage, because they know that their
time is short. This may be permitted, in order to give the
kingdom of Ohr»t a more glorious victory. Ndt more
certainly Is the sun steadily ascending to the horizon, while
darkness envelopes the natural world, than is the sun of
righteousness arising upon the moral world. Vainly
should we strive to keep him back ; vainly, as the proud
monarch on the shore of ocean bade its swelling tide
advance no fUrther.
Digitized
by Google
THS CONTEB8XON OF TOUYH. 45
The human mind, in all places, is breaking off the
shackles of ignorance and oppression. It is no longer the
array of physical power, the swaying of the masses by
authority. It is mind to mind, reason to reason. The
battle field of the age is the soul of man, its weapons are
moral ; and can any doubt the result, who believe in the
power of truth ] Yet we anticipate no miracle. We look
to the operation of active and rational instrumentality, and
especially to the operation of moral influence upon the
minds of the young. The rising generation constitutes the
character of society. What that is, the world will be.
David saw its importance, and hence die propriety of the
language : " Wherewithal shall a young man cleanse his
way t By taking heed thereto, according to thy vrord.''
We have here presented to us an important inquiry, and
a satisfactory reply. To these two points we invite the
candid attention of the reader.
First The important inquiry, "Wherewithal shall a
young man cleanse his way V*
This question, though applicable to a particular case^
yet embraces the general question. By what means $halL
th€ next generation he made better than the present t Dr.
Clarke observes, that *' a young sinner has no hraadt beaten
path: he has his private ways of ofll^ce, his secret
polkttians; and how shall he be cleansed from dbeset
How can he be saved from what will destroy mindf body^
andjos^r
Cleansing implies pollution, and pollution is inherent iif
human nature, in its present fitllen condition. It exhibits
itself at a very early period of life. Sinful curiosity is aa
natural to us as our desire for food. The restraints wfaieh
are put upon us from early life, only give a keener edge
to our inclinations. We incline to the instruction that
causeth to err. We have more care fer the body Aan ftf
Digitized
by Google
46 THB CONTBK8IOM OF YOlTrH,
tiie sckol. If it were not so, tke exhortation would be
needless, to seek first the kingdom of God, and his
r^hteousnesB. We are prone to depart from Grod» and
seek unlawful pleasures. We regard religion, or obedience
to Qod» as a hinderance to oor pleasures, and especial]/
in the season of yootb. To follow good example, in
preference to bad^ always requires effort and self-deniaL
Children, unrestrained, will run into vice. They need no
teaching to be wicked : but to have them go in the way
they should go, they must be trained to it by early
discipline.
The character of youth is the character of mature age,
end, consequently, the chai*acter of the young is the
character of their generation. The history of the world
folly proves the truth of this posidon. It commends itself
to every man's observation. Those habits which are
acquired in early lifo, generally run through the whole
earthly existence of an individual. Habits of diss^Mition
m youth, form dissipated and lawless men, unless reformed
ny the grace of God. Conversion often occurs in later
years, but still the cases are comparatively so few, diat
they exert but a general and indirect influence upon the
masses. We have a striking exhibition of this fact in the
ease of the Jewish people. When our Lord appeared
among them, the nation had greatly degenerated in its
moral and religious aspect He came, and they received
him not. The priests and rulers, confirmed in their
character and their religious prejudices, met him at every
point with unceasing hostility. Upon the people hia
heavenly instruction made but a transient impression. At
one time, the excited multitude shouted, "Hosanna^
blessed is he that cometh in the name of the Lord :" at
another, " Away wiA him, away with him, crucify him.**
Though many thousands acknowledged him after hie
Digitized
by Google
TBS UOm OP TAB WDBLOl. 47
atcenaioo, jet the great bodj oi them retained their views
and habitB. Under this isflaence» the rising geoeiatioii
611ed up the measure of their iniquity, and Mi under the
corse of Qod.
The ChristiaQ religion is one of moral inflaence. It
has to operate upon mind, heart, and conscienoe. Give it
a fair field, and it v^ill triumj^ over the world. In its
whole history, such a field has never been granted. The
mind, the heart, the conscienoe, have always been intrencbod
within barriers, which years c^ toil had elected. Al] the
conquests of the gospel have been against such feaifiil
odds ; and yet, by the grace of God, it has often triu]ii|»hed.
There are no barriers iejo strong as an early perverted
mind* a heart filled with the world, a consdence rendered
eallous to the voice <^ truth* and habits of rebellion
against God. This difiiculty must be met, in individual
cases, and in the masses, by cleansing the ways of the
young.
Youth is the season when are treasured up peormanently
all those facUf and drcumUancef, and thamgktt, which, in
afber life, control the judgment, give di]:ection to the
passions^ and form the moral character. Impressions are
then more easily made, and the pasttons are strong to give
permanency to the corruptions of nature, and to stamp
error and vice, as indelibly upon the heart, as &ct8 ue
Indelibly impressed upon the memory. To this truth, the
Sacred Scriptures bear ample testimony. The Loxd, by
the prophet Jeremiah, says: ** Can the Ethiopiui change
his skin, or the leopard his spots t then may ye, also, do
good, that are accustomed to do evil. Therefoje, will I
scatter diem as the stubble that passeth away by the vrind
ef the wilderness. Tlus is thy lot, the poaticm of thy
measures from me, saith the Lord, because thou hast
forgotten me, and trusted in felsehood."
Digitized
by Google
48 THE CONYERSION OF YOUTH,
The character of the young, is the character of the
generation which they constitute ; and by the moral and
religious improvement of each successive race of youth,
we are to realize the golden age of the world, foretold
by inspired bards, when the earth shall be full of th^
Jcnowledge of the glory of the Lord. The character of tho
youth is, with few exceptions, the character of the man j
and by the religious character of youth, we are authorized
to expect a IHe of piety and salvation at its close.
Pollution is inherent in our nature. It exhibits itself as
soon as moral action commences ; and the lives of youth
wre staitied with many sins — sins which seem to find their
justification in the circumstance of youth itself. The
Apostle Paul exhorts Timothy to flee youthful lusts, which
would render his way offensive to God, and injurious to
himself. Young men especially, are exposed to many
temptjutions, and are exceedingly susceptible to their
influence. The imagination and the passions are like
combustible materials, dangerous in the vicinity of fire.
Impatient of admonition, and destitute of that wisdom and
experience which age usually brings with it, their thoughts
and desires rarely extend beyond the present Opposition
to God and holy things, almost imperceptibly grow with
their growth, and strengthen with their strength, until their
habits become fixed, their associations confirmed, and
their moral power prostrated. To establish a holy and
useful character, the way of the young must be cleansed ;
their hearts must be renewed in the image of God ; their
principles of action must be such as will prove a firm
foundation in the hour of trial; and their growing
corruptions must be curbed. Few young people make the
inquiry for themselves, hov^ this is to be accomplished,
and hence David makes it for them : ** WherewitJial shall
fi ytmng man cleanse his way 7
Digitized
by Google
THE HOPE OF THE WORLD. 49
n. The question is satisfactorily answered. in the
words, *« By faking heed Uiereto, according to thy word,"
Two things are here stated : first, that youths adopt ibr
fhear goremment, a right rule of action: and, secondly,
that they take heed to this rule. No man can work w^
who does not work by rule. In the forraatioa of character
there must be some proposed standard of right and
wrong, some settled principles upon which human conduct
most be based. This standard or rule, is tlic word, qf Qod.
This is of Divine origin, and is "profitable for doctrine, for
reproof, for correction, fi^r instruction in righteouBness,
that the man of God may be perfect, thoroughly furnished
imto all good works.^ It contains the principles upon
which the Divine government is administered, in refesrenoe
to rebellious subjects, and the laws by which they are b>
be governed. In this standard there is power to cleanse
the way of the young. The gospel is the power of God
unto salvation, to every one that believeth.
Independently of tliis standard, society cannot be
reformed. The experiment has been made upon a large
scale, fbr nearly six thousand years; and wherever the
people have been deprived of it, idolatry, superstittouy
and moral darkness have prevailed. Witness the condition
of the entire heathen world. Literature, science, the arts,
and civilization have, indeed, existed, as in ancient Egypt,
Greece, and Rome ; but moral darkness brooded over all
this fair scene. Each successive generation improved
upon the vices of the former, until all, at length, sunk
under the weight of crime. And what are they now 1
Bat w^htle the heathen were destitute of the Bible,
they had a religion, idolatrous, it is true, but still a
religion ; and for a long time it tended to sustain national
existence, and to aid the influence of the law. There was an
acknowledgement of higher powers interested in the affairs
6
Digitized
by Google
^0 TaS CONVERSION OP YOUTH,
of men ; but there is no instance of the existence of organized
society, without such acknowledgement, France tried the
experiment. By her leading men, the Bible was proscribed,
the Sabbath blotted out, and the existence of Deity denied*
Who does not know the result? Who does not know,
that men became incarnate demons, and destroyed each
other as wild beastB of the fi>rests } With a false standard
of religion, community can never be purified ; and with
BO religion, organized society cannot k>ng exist. Without
the Divine word for a moral standard, society cannot be
reformed, and sinners cannot be saved. The word of God»
therefore, must be adopted, as the true moral itaandard^
This is the first step. This is the basis of holy character.
God's word must be the rule of our faith, ajid our
practice.
But the reply ki the text embraces another idea, and
that is, that we most bring our heart and life to the test of
this rule, or, in other words, must take heed to our way^
according to this rule. It is obvious, therefore, that the
rule must be undcrsUx^d, and, in order to be understood,
mtist be studied. We mean that the Bible itself must be
studied. Many persons fix upon the views and practices
of a particular denomination, as tliey may be swayed by
education and association; and having sealed in their
minds that this denomincaion is right, they go to the
Scriptui-es ihrough life, to prove that their views and
practices are right. We do not proceed thus in ascertaining
what is taught in the C onsti tution of the United States. Wq
study the document itself, to know what its principles are ;
and if any difficulty arises, and we can ascertain what
construction the authors of the instrument put upon it, or,
what practice they founded upon it, we cheerfully avail
ourselves of their aid. Beyond this, all is mere opinion,
to which we assign no authority. This is the way tc
Digitized
by Google
TB£ HOPS or TBS WORU>.' 5f
tmderBtencI the Bible. Go to the hook iisdf. The meaning
of the book, k die meaning of ita wnrdd, according to the
lows of language. Here we exercise our reason, becamse
this is its legitimate province. If any doctrine presents a
difficulty, inquire how the writers of the New Testament
understood it, when, in their letters, they made it the subject
of discussion against false views. To understand the
IBMe we must study it
But more than study is embraced in the direction to
take heed to our way, according to the word of God.
It must be investigated with frayw. The BiUe ia
exceedingly plain to a mind under the influence of right
aflfections, in all that pertain to salvatkm. The gospel is
hid to them that are lost, because of their pride. The
Jewish rulers were so blinded by pride, prejudice, and
hostility to Christ, that they could not comprehend his
plainest parables. But, with prayer to God, the younge$tf
and the most illiterate, may be trained in the way to
heaven.
Wlien an understanding of the Divine standard is thus
secured, it must be obeyed. The word of God is the
great spiritual regulator, and we must bring our way to it,
and set it right. It is the chart by which we are to be
guided through the ocean of life, and we must take heed
to it. The ruin of young persons is caused by ehoonng
faUe rides of action, or hy having no rtdes at all. Let the
word of God be your standard, and you are safe. Seek
God as your oracle with your whole heart, that you may
not wander from rectitude. Do as David did. He says,
''Thy word have I hid in my heart, that I might not sin
against thee."
But we must be more explicit. To take heed to our
way, according to the word of God, is, to regulate, by his
word, the toay of omr sahationi and the way of our lift.
Digfflzed by VjOOQIC
62 THS CONTKRSION OF TOtTTH,
The adminififtration of die Dhine government is remedial.
All men are condemned by the law of God, which diey
have violated; but the sentence b not immediately
executed, because it is stayed for the purpose of showing
mercy to the guilty. God gave his only begotten Son to
die for sinners. He is the mediator between God and
man. In consequence of his atonement, Jehovah can be
just, and yet the justifier of him that believes in Jesus.
He has exalted his Son to the thro>ne, given him power, as
mediator, over ail things, and committed all judgment to
his hands. The Divine administration is changed, from
that of mere law to a rcTnedialf for the violation of the
law. And now, Jesus Christ, in his mediatorial capacity,
proposes salvation to men, on the ground of his own
merits, through the exercise of faith. The government of
Jehovah, considered in itself, is a government of mere Inw;
that of Jesus Christ is a government of grace. Under
one of these two, all men must be ranged, and abide the
issue. If they claim the favor of God on the ground of
their obedience to the law, they must be utterly and for ever
ruined ; for this law requires perfect obedience in every
moment of existence. If they claim his favor purely for
Christ's sake, they will enjoy it, and be saved; for this
substitutes the law of faith, in place of the law of obedience —
the righteousness which God has provided through faith,
in place of the righteousness of man hy obedience^ on the
ground of what Christ has accomplished as our mediator.
So the word of God teaches, and our salvation must be
regulated by it. We must be justified before God,
according to his word, or justified by faith in Christ,
without deeds of law. We must, like the apostle Paul, be
found in Christ, not having on our own righteousness, but
the righteousness of Gt)d by faith in Jesus Christ. Until
we receive the Son of God as our Saviour by faith, and
Digitized
by Google
TBB HOPE or THE WOBLD. 53
through him be restored to the favor of God, we rejeet
the ooly Divire government instituted among fallen men,
and render ourselves fur ever incapable of any moral act,
which can be regarded by our Maker as an act of
obedienca,
We must take heed, also, to our way of tanctifieatumf
according to the word of God. This is by the influence of
the Spirit of God, renewing our nature in righteousness
and true holiness, and perfecting in us the image of God,
during our residence on earth. In a word, to take heed
to our way of salvation, is to understand and embrace the
doctrines of the gospel, - It is a mistake, that a man may
bold any views, provided his conduct be right. His views
must accord with the Scriptures, or his life can najirer be
conformed to the will of God« Not to embrace the
teaching of God's word, and submit to it, is rebellion
against the government of Divine mercy.
Bat while the administration of Jesus Christ is remedial,
it has its laws for the government of aU his subjects. And
hence, it is required that we love God supremely; love the
Saviour with all our hearts; love his followers, because
they bear his image; consecrate ourselves to hb service ;
deny ungodliness and worldly lusts; and live soberly,
righteously, and godly, in this present evil world. This is
true conversion. And if we would cleanse our way; if
we would be saved from sin and pollution in this world,
and be happy in the world to come, we must take heed to
ofur ways, according to the word of God. And this must
be done in the season of youth, or there can be but little
hope for the future. We do not limit the power of God,
but the fact is fearfully arra3'ed before all eyes, that but
few, comparatively, are brought to the knowledge of
salvation, after their habits in rebellicn have become
confinned by years. The same is true of the question, in
Digitized
by Google
54 TUB OONVSKSlOtir OF TOOTH,
a more general sense. By what means ahall the aefitt
generation be made better than the present 1 The answer
is, By the religious trainings atuL the convereitm of ike
youth.
Here is our principal hope for the ultimate renovation
of the world, as foretold in the sacred Scriptures. Nor is
k a vain hope. The attention of Christtans has, for many
years past, tarned upon the young. A religious literature
has been created for their benefit. Sabbath schools have
multiplied, not only in our cides and villages, but in
sparse settlements, tfaroughcut our land; and God has
sanctioned these effi>rts, by the conversion of vast numbera
of young pec^le. Where there were ten young men
training for the ministry, thirty years ago, there are now a
hundred. These instrumentalities are increasing every
year ; and every year is hastening on the gloriobs jubilee
of our world. The millenial morning dawns, for the
young are cleansing their ways, by taking heed thereto,
according to God's word.
We desire the salvation of M, We would invite and
welcome to Chrbt, the weary aged, whose limbs are
trembling at the threshold of the gloomy vault. For the
little evil they may yet be able to avert, the little good
which they may yet be able to do, but especially for their
own sake8» would we invite them to the fold of Christ :
but we desire the young to enlist, because they are
young.
The largest amount of the ordinary life of man, which
it may be yours to enjoy, is now neaily all befi>re you.
We wish to see that time consecrated to the service of the
Saviour. You are vigorous. We want that vigor in the
most holy cause in which men can embark. You are now
capable of being trained in the armies of the faithful. We
want your trained services in many future conflicts.
Digitized
by Google
TUB HOra or TSE WORLO. 65
Tiiiiik what yoa are capable of becoming, and of deing.
Thkak of the years of holy triumph and usefuhiess, that, in
aU probability, await you, if you are now consecrated to
the service of the Redeemer. Think of the gracious
xeward of a life spent in the cause of the Lord Jesus
Christy the King of kings, and the Lord of lords. Many
of us, mcsie advanced in life, must soon pass away. You
will then be the righteous, or the wicked age. Your
cottrse will characterize the generation that succeeds
yoiL. Carry the thouf^ of your influence, for good or
evil, down through successive generations; bring it all
congregated b^re the bar of judgment. Oh i what a
scene of anguish will spread itself out be^MPe you,, if your
influence has held back millions from the path of life. But
what holy joy will fill your hearts, if you see millions,
directly or indirectly, brought to the right hand of Christ,
through your instrumentality. What must have been the
feelings oi Job, when he could say, '' When the ear heard
me, then it blessed me ; and when the eye saw me, it gave
witness to mo : because I delivered the poor that cried,
and the faUierless, and him that had none to help him.
The blessing of him that was ready to perish, came upon
me : and I caused the widow's heart to sing for joy." But
how far short must even these feelings fall, when compared
with those who witness, in the day of judgment, the
influence of a life consecrated from youth to the sei*vice of
the Saviour 1 We entreat you, bj/ your youth, to enlist
under the banners of the Lord Jesus Christ. This is the
critical period of your life. You are adoptuig your
principles of action. Let them be such as are found in the
Word of God. You are now forming your society. Let
it be the society of the vxUl-iTtformed, the refined, ike
virtuofUJi, and, above all, the rdigioua. You are forming
the habits of future life. Let hoHnesa and usefulness
Digitized
by Google
56 THB CONVERSION OF YOUTH.
characterize thenu You are preparing a moraJity, not
merely for the toorld, but for the scrutiny of a judgment
bar, before him who searches the heart, and where every
one will receive according to his true character in the sight
of God. You are preparing for eternity^ an eternity of
unmingled woe or blessedness. Prepare for it, by taking
heed to your way, according to the Word of God. God
says to you, " My son, give me thy heart." Do it without
delay, for now is the accepted time, now is the day of
salvation. God loves them that love him* and they that
beck him early shall find him.
Digitized
by Google
SERMON IV,
THE NATURE OF CHRIST'S KINGDOM.
BY EEV. F. O. BLACK.
PatUr of ike Fir$l Cumberland Presbyterian Church, Cittctnnaiu
" And in tiie days of these kings shall the God of heaven set np a
kingdom, which shall never be destroyed : and the kingdom shall not be
left to other people, bat it shall break in pieces and oonsame all these
kingdoms, and it shall stand for ever." — Daniel ii. 44.
Let us, for a little season, contemplate this dream, and
the interpretation thereof. Nebuchadnezzar saw the
image of a man standing before him ; it was as the image
of a living man, the appearance thereof was to him both
terrible and formidable. But that which was the most
remarkable in its appearance, was the different metals of
which it was composed. The head of gold ; the breast
and arms of silver; the belly and sides, or thighs, of brass;
the legs of iron ; and the feet part of iron and part of clay.
This was a wonderful representation of the different
monarchies of this world.
But let us see the interpretation thereof. This dream
represented the different kingdoms of this world, which
should successively bear rule amongst the nations, and have
influence upon the character and history of the Jewish
Church. « The four monarchies were not represented by
four distinct statues, but by one image, for the reason that
they were all of the same spirit, and all, more or less,
Digitized
by Google
58 THE NATt7RE OF CBRIST'S KUVODOM.
opposed to tlie Church of Gh>d. It was the same power,
only it was possessed by different nations.
The head of gold signified the Chaldean monarchy, of
which this man was himself the king.
The breast and alms signified the monarchy of the
Medes and Persians. This kingdom was formed by Darius,
the Mode, and Cyrus, the Persian, in alliance ; and hence,
it is represented by two arms meeting in the breast.
The belly and thighs of brass signified the Grecian
monarchy, founded by Alexander, who conquered the last
of the Persian emperors, Darius Codom annus.
The legs and feet of iron signified the Roman monarchy.
Some suppose that this signified the latter part of tho
Grecian monarchy, the two empires of Syria and Egypt ;
the former governed by the femily of the Seleucidce, and
the latter by that of Lagidas. Thus, they make these two
families the two legs and feet of this great image. But
my opinion, in common with many others, is, that the
Roman monarchy is here signified; fi^r it was in the
time of that monarchy, and that, too, when it was in its
glory, that the kingdom of Christ was set up by the
preaching of the gospel. ** And it came to pass in those
days, that there went out a decree from Csesar Augustus,
that all the world should be taxed. And this taxing was
first made when Cyrenius was governor of Syria. And
all went to be taxed, every one into his own city.
And Joseph also went up from Galilee, out of the city of
Nazaretli, into Judea, unto the city of David* whidi is
called BethleKem, because he was of the house and lineage
of David, to be taxed with Mary, his espoused wifi», being
great with child. And su it was, while they were there,
the days were accomplished that she should be delivered.
And she brought forth her first bom son, and wrapped
him iu swaddling clothes, and laid him in a manger,
Digitized
by Google
T0B NATVRB OF CttR|«T's KINGDOM. 69
beciuue diore wns no room for them in the inn."
Luke ii. 1 — 7.
The fulhiess of the time was now come, when
Grod would send forth his Son, made of a woman,
made under the law. It was foretold that the great
Redeemer should he horn in Bethlehem. In the passage
quoted, we have a history of the fulfilment of the predictions
concerning the time, place, and maimer, of the hirth of
this iDuatrious personage.
He was horn at the time when the fourth monarchy was
in its full strength and glory ; when it had become, more
than either of the former ones, a universal monarchy. He
was born in the days of Augustus Caesar, when the Roman
empire extended itself further than ever before, or since,
including Farthia one way, and Britain another ; so that,
in the passage quoted, it was called ** the whole world."
At this time, there was scarcely any part of the civilized
world, but what was, in some way, dependent upon it.
Now, according to Daniel's prophecy, this was to be the
time of the Messiah's birth. ** In the days of these kings,"
the kings of the fourth monarchy, *' shall the God of heaven
set up a kingdom, which shall never be destroyed."
About sixty years before this, Jerusalem was taken by
Fompey, the Roman Genei-al, and, in its state policy,
became tributary to the Roman empire, as is manifest by
this taxing ; for, when all the Roman empire was taxed,
the Jews were taxed amongst the rest. This shows their
connection with, and dependence upon, that empire.
There is another circumstance, as to the time of the
Messiah's birth, signified in this general enrollment of the
subjects of the empire, which should be mentioned.
There was, at this time, universal peace in the empire ;
it was, hence, meet, that He, who is the Frince of Feace,
should be bom, under whose divine reign swords should
Digitized
by Google
60 THE NATURE OF CHUST's KINGDOM.
be beaten into ploughsharea^ and die nations fihould leam
war no more.
Upon the place and manner of his births I will not stop
to remark, as neither of these entenB so immediately intv
my present purpose.
According to the prophecy of Daniel, in the days of the
kings of the fourth monarchy, the God of heaven was to
set up a kingdom which should never be destroyed. . This
kingdom was typified by the Jewish Theocracy, and
declared to be at hand by John the Baptist, and by Chzist
and his apostles in the days of his flesh. But it did not
come with power, until Jesus arose from the dead, and
ascended to the right hand of God. Then, amidst myriads
of attendant and adoring angels, and the spirits of just
men made perfect, he was solemnly inaugurated, and
publicly proclaimed King universal, especially of the New
Testament Church. Thus were fulfilled the words of
Jehovali, by his servant David, " I have set my King upon
my holy hill of Zion."
This is that spintual, evangelical, and eternal kingdom,
to which Clirist referred when interrogated before Pontius
Pilate, and in reference to which he said, " My kingdom
is not of this world." His empire, indeed, extends to
every creature; for all authority is committed into bis
hands, both in heaven and on earth, and he is he^/i over
all things to the Church: but his kingdom primarily
imports the Gospel Church, which is the subject of his
laws, the seat of his government, and the object of
his care. He is likewise said to rule in the midst of his
enemies, by reason of the opposing powers to his gracious
administration.
This kingdom is not of a worldly nature, or origin, nor
has it this world for its object It can neither be promoted
nor defended by worldly power, influence, or carnal
Digitized
by Google
TttM XATUKB or CHRIST'S KUfai>OIC« CI
weapons, but by bearing tesdmony to tbe truib, or the
preaching of the gospel, with the Holy Ghost sent
down from heaven. Its establishment amongst men is
progressive; being destined, ultimately, to fill the whole
earth. Its real subjects are only those who are of the
truth, and hear and obey the voice of Christ; for none
can enter it, but such as are bom from above ; nor can
any be visible subjects of it, but such as appear to be
regenerated, and maintain a creditable profession of faith
and obedience. Its privileges and immunities are all
spiritual and heavenly. Over this glorious kingdom
death has no power; it extends as well to the future
as the present world; and though entered here by
renewing grace, it is inherited in its perfection in
the world of glory. This is the kingdom which the
Qod of heaven was to set up, in the days of the kings of
the fourth monarchy, and which, in the days of Christ
and his apostles, he did set up, to bless all the nations
of the earth.
The Founder of our holy Christianity chose to make
his advent among the lowly and despised. This was
agreeable to the spirit of that holy religion which
he came to establisL There was a time, when a
multitude of his followers, astonished and convinced by
the omnipotence displayed in his miracles, were disposed
to take him by force, and make him king; but so far
from favoring their design, the historian teUs us, he
departed again into a mountain himself alone. And
in reply to the Roman Governor, he uttered those
memorable words, " My kingdom is qot of tiiis world."
His whole conduct, from the manger to the cross,
and from the cross to the mount of ascension, was
in strict accordance with this characteristic maxim of
genuine Christianity.
Digitized
by Google
63 THB jiATVBi! OP Christ's nxKQnom.
In selecdng those whom he would send forth as the
apostles of his doetrines, he went, not to the palaces of the
great, but to the humble walks of life, and chose fmm
aiQODgst the poor of this world, those who, in prosecuting
their mission, were destined, like their divine Master, to
be despised and rejected of men. In performing the worit
which their Loixl had assigned diem, the lowly but zealous
fishermen of Galilee, and the courageous tent-maker of
Tarsus, with their faithful fellow-laborers, despising erery
worldly honor, were content to lay their laurels at the
feet of Christ, and ascribe their success to the efHcacy of
the cross; and thus, they counted til things but loss, for
the excellency of the knowledge of Christ Jesus their
Lord, for whom they willingly suffered the loss of all
things.
In the early establishment of Christ's kingdom, his
religion was embellished with simplicity — a simplicity
which is peculiar to a religion coming firom such a divine
source. Its simplicity, beauty, and power, consisted in its
simple institutions and ordinances, its inward and moral
purification and embellishment of the soul, and the divine
power accompanying its institutions, ordinances, and
purifications. Its simple and divine tendency was to call
the affections from' earth, and fix them upon heaven; and»
by a steady radiance of divine glory, to conform the soul to
the image of God, its great original. But, at a very early
period, this simple institution began to be corrupted, by
intermingling the traditions of men, and teaching them, for
the commandments of God, But a few centuries after
the establishment of this spiritual kingdom, we find the
professed successor of Peter, the fisherman, dwelling in a
magnificent palace, attended by troops of soldiei-s, ready
to avenge the slightest insult offered to his dignity;
surrounded by all the ensigns of worldly greatness, with
Digitized
by Google
more tbtin regal eplendor, proudly claiming to be die
Boveptiga ruler of the imivereal Cbarch, vicegerent of God
upon earth, whose decision is in&llible, and whose will ia
law. The contrast between these two pictures of primitive
OhriBtiaintj in the first century* and Papal in the seventh
or eighth, is so amazing, that we are irresistibly led to
inquirei Are they the same? If the one is a faithfol
picture of Christianity, can it be possible that the other ia
worthy the name t
We cannot suppose that tibis transformation obtained
at once. This change, from the lowliness of the one, to
the lotdliaeas of die other, required ages £or its completion,
and it waa not till the lapse of moro than five centuries
from the death of the last Apostle, that it was fully effected.
It commenced in the days of the apostles, and with it the
mystery of iniquity commenced its wild persecutions. Had
it not been for these purifying influences of the fire of
persecution, kindled by the emperors of Pagan Rome, the
advance of ecclesiastiea} corruption and spii'itua] despotism,
would, without doubt, have been mndi more rapid than it
was, and at a much earlier period the man of sin had been
revealed---even that son of perdition, who opposeth and
exalteth himself above all that is called God, or worshipped,
and showing himself that he is God. For three centuries
after the ascension of Christ, his disciples were exposed,
with few and brief intermissions, to a succession of cruel
and bitter persecutions and sufferings* The pampered wild
beasts, kept fi)r the amusement of the Roman populace,
fiitt^ied upon the bodies of the martyrs of Jesus, in the
amphitheatres of Rome, or, of other cities of the empire ,*
and hundreds of fires were fed by the living frames of tliose
who loved not their lives to the death. '* They were stnned,
diey were sav^n asunder, were tempted, were slain with the
•word^ they wandered about in ^leep skins and goat skins.
Digitized
by Google
64 THE NATURE OF CHRI8T*8 KINGDOM.
being destitute, afflicted, tormented, (of whom the world
was not worthy;) they wandered in deserts and monntains,
and in dens and caves of the earth/' Under such a state
of things, there was, of course, but little inducement to the
worldly minded and ambitious to seek admission to the
Church; and if, during a season of relaxation, some such
might creep into its pale, it required only the mandate of
some other emperor to kindle anew the fires of persecution,
to separate the dross from the gold. This opposition of
the powers of earth constituted the most effectual barriers
against the speedier progress of corruption in the Church,
and, according to the prediction of Paul, before -the man
of sin was revealed, it was necessary, that this let or
hinderance should be removed. One can scarcely doubt,
that the Apostle had reference to the persecution of
pagan Rome, when he said, ** And now ye know what
withholdeth, that he might be revealed in his time, for the
mystery of iniquity doth already work, only he who now
letteth will let, until he be taken out of the way ; and then
shall that wicked be revealed."
No one who reads the New Testament Scriptures, and
understands the character of Popery, and tlien compares
them, can doubt that Popery is a subject of prophecy.
To prove this statement, I shall cite the full lengdi
portrait given by the Apostle : " Let no man deceive you
by any means; for that day shall not come, except there
come a falling away first, and that man of sin be
revealed, the son of perdition ; who opposeth and exaltetfa
himself above all that is called God, or that is worshipped ;
so that he, as God, sitteth in the temple of God, shewing
himself that he is God. Remember ye not, that when I was
yet with you, I told you these things ? And now ye know
what withholdeth that he might be revealed in his time.
For the mystery of iniquity doth already work ; only ho
Digitized
by Google
TK^ MATUBX OF CHUST'S KINODOM. 6ff
wibo now l^eth will let, until he be taken out of the way.
And then ahall that wicked be revealed, whom the Lord
aball consume with the Spirit of his mouth, and shall
destroy with the brightness of his coming: even him,
whose coming is afler the working of Satan, with all power,
and signs, and lying wonders, and with all decoivahlenesa
of unrighteousness in them that perish : because they
received not the love of the truth, that they might be saved.
And for this cause God shall send them strong delusion,
that they should believe a lie: that they all might be
damned who believed not the truth, but had pleasure in
unrigh^usnes9."-*-E Thess. ii. 3 — 12.
. " Now the Spirit speaketh expressly, that in the latter
times some shall depart from the faith, giving heed to
seducing spirits, and doctrines of devils ; speaking lies in
hypocrisy, having their conscience seared with a hot iron ;
forbidding to marry, and conunanding to abstain from meats,
which Ood hath created to bo received with thanksgiving
of them which believe and know the truth. For every
creature of God is good, and nothing to be refused, if it
be received with thanksgiving : for it is sanctified by the
word of God, and prayer."-^-! Tim. iv. 1 — 5.
It is obvious, that the wicked power which in the former
of these passages is the subject of the Apostle's discourse,
and denominated the Man of Sin, had not then been ^lly
dbplayed, and that there existed some obvious obstacle to a
complete revelation of the mystery of iniquity. It car
scarcely be doubted that the Apostle's hinderance of which
he speaks, referred to persecuting pagan Rome, wliich acted
as a restraint upon the pride and domination of the clergy,
through whom the man of sin ultimately arrived at his power
and authority. In this languago of the Apostle, tliere is,
to say the least, a remote prophecy of the termination of
tbe Roman empire.
7
Digitized
by Google
66 vmm statubs oar cbiibi^s xinkzdom.
Many of tile errora, <}ating several of the paaniig
centuries, the fi^uit of raia philosophy, paved the way for
the events which followed; but the hinderance vras not
effectually removed until the time of Constsntine, who,
professing himself a Christian, undertook to convert the
kingdom of Christ into a kingdom of this world, by exalting
the teachers of Christianity to the same state of affluence
in the empire, as had been enjoyed by pagan priests and
secular officers in the State. The prolbssed ministers of
Christ, having a wide field now open to them for grati^fing
their lust for power, wealth, and dignity, the eonnec^on
between the Christian &ith and the cross was at an end.
What followed this state of things was, the kingdom of the
clergy supplanted the kingdom of Jesus Christ
Many things, however, in the Christian profession, before
the reign of Constantine, made way for the kingdom o£
the clergy, and slowly, but insidiously, was the purity,
simplicity, and glory of the Church wrested from her; so
neither, after the clergy were raised to stations of temporal
dignity and power did they at one stride arrive at the
climax here depicted by unerring pencil of ini^iration.
Neither the corruption nor the Reformation of Christianity,
was effected in a day or a year. '^ Evil men and seducers
waxed worse and wcnrse." When the Bishops were once
exalted to wealth, power, and authority, learning,
eloquence, and influence were exerted to maintain their
own personal dominion and popularity, and this exaltation
was the prolific source of every corrupt fruit to the
Church ; and thus being shorn of the purity and simplicity
of her institutions, she was like Samson when shorn of
his locks* In all the transactions of the Church, human for
Divine authority was substituted; and, instead of the
simplicity of self denial, bearing the cross, love to the
brethren, and all the train of heavenly gracea taught by
Digitized
by Google
Jesus Christ and tho primkiTe Ghuroh, diey substituted
pomp* worldly dignity, and powor, and contended for
.human authority. This change leuded to darken the
human mind as to the real naiure of oevealed Christiaiuty.
Compare this state of things with the language of Christ,
when he said, ** My kingdoim is not of tliia world." Tliis,
is a luaxim of uubpeakahle importance in the religion
of our Lord Jesus Christ, and of vast conseifueiioe to every
true heavted Cbristiau* By departing in some scHt
from this . essential element of Ciirist'a kingdom* almost
every corruption which has ever fixind way into the
Church, has . been introduced, and thus this heaveidy
institutioii has been debased. In all the efforts of Christians
to spread the knowledge of the cross, they sliould keep
their eye upon this fundamental principle: " My kingdom
is not of tliis world." It will not be expected, that 1 can,
in one discourse, set forth all the attendant circumstances
which led to the utter subversion of the original designs of
Christ's kingdom. But I may be permitted merely to
allude to some of them* And,
First. Its unhely alliance with the state under
Concstantioe, in (he year ^12, from which time the progreas
of priestly dominatioii was far more rapid than in any
other age. This opened the way for designing and
ambitious men to seek and obtain connection witli the
Churdu
Secondly. The law enacted, in the year 372, by the
£raperor Valentinian, which favored extremely the rise
and ambition of the bishops of Rome, by empowering
them to examine and judge other bishops, together with
other circumstances growing out of this law, was another
step towards papal supremacy.
Thirdly. The custom which obtained somewliat
exliensively before the close of the fourtli century, of
Digitized
by Google
68 TUB Nicnrss op chrwt's KOfeDoif.
referring to fiie dedaions of the bbhops of Bone, on
account of their claim to apcstolioal descent, all questiona
of apostolical doctrines and customs, was another stc^
towards the rapidly increasing tendency of papal
domination.
Fourthly* The regard almost uniyorsaUy paid to the
bishops of Bome, by the fierce and barbarous tribes of
Goths, who poured in from the North, and conquered and
ravaged Italy, and the capital of the ancient empire, in
the years 408, 409, and 410, together with the following
circurastanoes, contributed in no small degree to the power
and influence of the bishops of Rome. In the year 46^
Atdla, king of the Hims, inyaded ihe North of Italy, laid
waste some of its provinoes, and was only prevented fiv)m
marching to Rome, and renewing the horrid cruelties of
Alaric, by an immense ransom, and the powerful influence
of the Roman Pontifi*, Leo the Great. In the year 4^4,
Rome was again taken and pillaged by Genseric, king of
the Vandals, And in the year 476, the western empire
was finally subverted, and Italy, vnth its renowned and
time honored capital, reduced under the dominion of the
Gothic barbarians, by the conquests of Odoaoer, king of
the HeruH, a tribe of Gkiths, and the depoeition and
banibhmentof Agustulus the last of the western emperors.
These barbarous tribes, when converted to Christianity,
looked upon the ministers of Christ as invested with the
same rights and privileges which distingui^ed the priests
of their fictidous deities. Nor, is it to be wondered at,
that these superstitious barbarians, accustomed as they
were to regard with a feeling almost amounting to adoration
the high priest of dieir own heathen gods, should manifest
a readiness to transfisr that veneration to the high priest of
Rome, especially, when they saw the multitude of heathen
rites which were already introduced into Christian woxahip^
Digitized
by Google
THB mienm or omseur^m komdom; 69
nd die willingness of the Ronmn^Pontiflb, by Aill furtber
increasing the immlier of these pegon ceremonies,
to accommodate tlsdr Teligioo to the prejudices and
inclinations of all. Tbas, b j the ^corruption of the
clergy, and the ignorance and superstition of the masseSy
was the way marked out for the former, to claim supremacy
over the latter, by a Divine right, which, was the
subversion of the kingdom of Christ, and the establishment
of the kingdom of the clergy. Yet, Chr»t then did,
does now, and ever wiD daim, that his kingdom is not of
this world. His, as I have before said, is a spiritual,
evangelical, and eternal kingdom. Such a kingdom as
the latter, was the €k)d of heaven to set up in the days
of tha kings of the fourth monarchy ; and such he did set
up ; but, through the ambition, treachery, cormptioi*, and
superstition of men, the designs of this kbgdom hatve been
subverted, and, instead of exhibiting the native simplicity
of the Gospel institutions, it has been overhead vrith the
daszling riles of human invention and superstition.
As we h«ve before seen, the corruptions of the Church
commenced at a very early period, and progressed slowly
through suooeeding centuries, until the dergy were rife
with an unhallowed thirst for power. Every circumstance
conspired to foster the growing ambition. In the year 606,
Bon^bce III. succeeded to the Romair See, and in 606,
applied to Phocas, who then held the throne, to confer upon
him the title of umversal bishop, with the privilege of
tnnsmitting it to his successors, which the Emperor
accordingly did in the same year. In doing this, the
Empercnr declared the Church of Rcnne to be head over
all other Churches. The divine rite, therefore, claimed
by the Pope, instead of coming from Gtod, came from
Phocas; and instead of the Popes .of Rome being the
successors of Peter, they are the successoors of Bonifece IIL
Digitized
by Google
70 MB K4.TI7B&. OF CHRUT^S KttWDOll.
wbo lived in the beginaing of die seventh oeatory. Tfafe
state oCr things being established^ Paul's prediction vnB
accomplished, the man of ain reveded, aad that cormpt
system of Christianity and spiiitual tyranny, which is
propwly called Peppery, was fully developed. This, we
oontend, Lf the kingdom of the clergy, and is oppoeed
to the kingdom of Christ. Comparing the state of things
exkting, from the fourth century up to the time whea
Phocas declared Bonifaee universal bishop, with the
simplicity of gospel institutiona in the days of Christy
and during the first century^ when the gospel was
propagated by the apostles and their immediate successors,
we are constrained to ask, Are these the same? If
the one is a faithful picture of the i^iritual, evangelical,
and etei-nsl kingdom of Jesus Christ, has the other any
claim to it ?
I shall now proceed to speak more paxtioularly of the
nature and design of Christ's kingdoin. The stone cut
out of the mountain without hands, represents the kingdom
of Jesus Christ ; and this kingdom vras to be set up, in the
days of the kings of the fourth monarchy, by the God of
heaven, and should hence be a ^irituai one, established
by divine authority. This kingdom, as you disoover, was
neither to be established nor supported by human policy ;
but by such means as the Grod of heaven should appoint
To this efiect Jesus said to his apostles, *' Go ye into all
the world and preach the gospel to every creature.^
"And we have this treasure in earthen vessels, that
the excellency of the power may be of God, and not
of us."
FuBt The gospel Church is a kingdom, of which
Christ is universal king. Over this kingdom he rules by
his word and Spirit, unto which he gives law and protection,
and from which he receives homage and tribute, Christ
Digitized
by Google
THB NA1I7BX OV CHBUT^S KBfOOOlS. 71
said of tkm kingdom, «« It is not of this worid.'' It is the
kingdom of Qvd amongst men. Tbis kingdom is from
above» and its tendency is thither.
, Secondly. Christ was bom, when, by the decree *of the
Emperor of Rome, all the world was taxed. This is a
plain indication, that the Roman empire had become as
universal as any which had ever obtamed amongst men*
and goes far to show that the time had now iully eomo,
for the incanuiion of the Son of God, and the setting up
of this glorious kingdoia. The God of heaven is now
about to do his own work, and fulfil his own counsels, in
setting up a kingdom whose domonion and glory is to fiD
the whole world, and whose benign influence is to bless afl
the families of the eafth.
Thicdly. The kingdom of Christ knows no decay.
There is no danger of its destruction, as it is a spiritual,
evangeHcal, and an eternal kingdom. It does not admit
of either revolutions or successions. It shall never be
destroyed by the invasions of a foreign foe, neither can
fire or sword waste it. The combined powers of earth
and hell oannot wrest the Prince of his subjects, nor the
subjects of their Prince; for the gates of hell shall not
prevail against it — it is founded upon a rock. The promise
is, " The kingdom shall not be lefb to other people.'' It
is true, this kingdom vras taken from the Jews and given
to the Gentiles ; but still Christianity ruled the Messiah's
kingdom. The Christian Church is hence the same, and
will continue so, world without end.
Fourthly. Christ's kingdom shall be victorious. It
shall break in pieces and consume all others, shall outlive
them, and flourish with undiminished splendor, when all
others shall have faded, and been crashed with their own
massive corruptions. Every kingdom which appears
against the kingdom of Christ, shall be broken with a rod
Digitized
by Google
72 THE NATUBS OF QHUST'A KINGDOTC.
of iron, as a potter's vessel. In the kin^oms whieh
submit to the spiritual, evangelical, and eternal kingdom
of Christ, tyranny, idolatry, and every thing which is now
their "disgrace, shall, by the power of the gospel, be
thoroughly broken up, and their embellishment shall be
the inward embellishment <^the spiritual, evangelical, and
saving graces of the Holy Spirit. The day is coming,
when Jesus Christ shall have put down all rule, and all
authority, and shall have made his enemies his footstool.
Then shall we see this, and many similar prophecieB, in all
the majesty of fulfilment. To the final triumphs of this
kingdom, Christ seems to refer, when he says, ''On
whomsoever this stone shall fall, it shall grind him to
powder."
Fifihly. It hhall oe an everlasting kingdom. Though
the foundation of the earth be removed ; and though the
beauty of the heavens be defaced ; and though all things
else be changed : yet, the throne of the Son of God is
for ever ar^ ever, a sceptre of righteousness is the sceptre
of his kingdom, and of the days of the yean of his kingdom
there shall be no end. It is ihe divine nature of Jesus
Chiist which gives stability and immutability to his throne
and dominion. " But, unto the Son, he saith, " Thy throne,
O Grod, is far ever and ever." " Therefore God, even thy
God, hath anointed thee with the oil of gladness above thy
fellows." The kingdoms of earth which had broken in pieces
those around them, have in their turn been demolished. This
is true of the Chaldean, Medeopersian, Grecian, and Roman.
But the kingdom of Christ» while it breaks in pieces all
others, shall stand itself, invincible and eternal. The thronie
of Christ is as the days of heaven, and his seed as the stars
of heaven, which shall shine fbr ever and ever. Of the
increase of his government and peace there shall be no
end. The Lord shall reign for ever and ever, even thy
Digitized
by Google
no NAVUEB 69 HaiXB'^n kinqdom. 73
6od» O Zion. Tbe kingdoms cf this world must and shall
range themselves under tbe ample folds of the blood
bespangled banner of Prmce Messiah, while, in the majesty
of Gtxlhead, he shall move onward the tmconquered, and
the unconquerable King of kings, and Lord of lords.
When, therefore, the inhabitants of earth, heaven, and
hell, shall assemble over nature's funeral, Christ shall reign
in all his undiminished glory, the universal, the eternal
King.
We have now seen somediibg of the nature of Christ's
kingdom. Its design is to prepare the inhabitants of this
world for a future bliss. This it does by an inward purifying
of the soul, called the new birth, a new creature, and
regeneration, vnth many other names by which the same
thing is set finrth. None riiall ever obtain this blissful state
of immortality, but such as are sanctified by the truth ;
hence the Saviour prays, " Sanctify them through thy word,
thy word is truth." In the days of Christ and his apostles,
and during a few of the first centuries, Christ's kingdom
presented such a state of things ; but, after the unholy
attempt to make his a kingdom of Ihis world, as we
have before seen, designing and corrupt men sought and
obtained connection with the Church, and soon the fine
gold became dim, and the body of the Church lost her
inward embellishment; pride, ambition, and a thirst for
power swelled her soul, until, with the weight of
her own massive corruptions, she exploded in the sixteenth
century, and the Idngdom of Jesus Christ came fbrth, and
once more was the world blessed with the privilege of
looking upon the kingdom of Christ in all its native
shnplicity and spirituality, wliich, with its goings ibrtb, was
to bless all the families of the earth. The light which
Luther, aa God's servant, had kindled, daily brightened,
until it shone with unclouded lustre through many of the
8
Digitized
by Google
74 vaa auxjmM or ohmbt'* woo^.
most powerfiil natuns of Europe. The fijenda of the
kiiigdom of Jesus Cfafist oeused upoa every means which
the progreK of society had plaoed within their power;
they ittudied, argued^ preached^ wrote» translatied, priaiied,
aod distributed tradi in every dii?ectii>D|. accompany iag «U
such with the spirit of deyout prayer to the King immortal,
iQTisikle, and eternal. Thus the kingdom of God came
forth, disburdened of the mamve oomiplions which had so
long obscured her glory.
Now, we ask, by what means ahaE this kin^^m be
propagajted and defended ?
First By men possesfling largely the ^irit of Chariat;
men whom (jod sends into the world to gather to
the fold of Christ ; men whose hearts glew with love to
Christ, and love lor souls ; men who will sacrifice themselves
upon the altar of Christ and his kingdom ; men who will
place their lives in the hands of Christ, and their time,
talents, and all they have and are at his command ; men
who, when he says^ Go, vriU leave all and go, takiiig with
them the promise of Gk>d only, " 1 am with you alway ;"
men who will not secularize themselves for the sake of
gain, to the neglect of aouk and the cause of Christ ; men
with pure hearts, clean hands, and clear heads. By bearing
testimony to the truth, the preachiqg of the everlastii:^
gospel of Christ, this kingdom, whioh the God of heaven
set up, is to be spread through all the earth, until the
knowledge of the gk>ry of God shall fill the world. In
&is great work, there is ample scope for the most gigantic
intellect ; its doctrines are the doctrines of God, time, and
eternity; these are die doctrines which are to redeem the
world from ignorance* superstition, and sin, to a puxe
knowledge, morality, and religion, vrith which G^od himself
shall be well pleased, and wfaidi shall restore the world to
holiness, peace, and happiness; then shall tlie kingdoms
Digitized
by Google
ma MAVUKB «r•0HnBT^i xmoiKiai. 76
*
Q(f idff world be the knigdoms of emr Lord Jesus Ofaariat,
«nd the principles of his spiritoai^ emogelkal, end etemai
kingdom orer which he reigns, be nnivenellj diSused.
This is all to be done by spreading truth hroed esBt over
liieworld. In our day, when die progress of sooetjafibsds
so nMOiy fiicilities for spreading the gospri, the fiiends of
the Bedeemer's kingdom should embfaee ereiy oppoitanity
to send the tradi with eleeirio iq^eed to the ends of tho
earth.
Secondly. The Church, too^ arast drink lazgely of the
same spirit, which is a spirit of enlarged beooYolence.
This is the principle which led the Son of Qod to come
down from heaven, to labor, to sofifor, to bleed, and die £ar
€ie glory of GU>d, and the salvation of sinners. The
Churdi, we say, must possess the same spirit *^ Now if
any man have not the Spirit of Christ he is none of his.''
A religion that suffers selfishness to reign sopremely, is
not of Gk>d $ but is a branch of Ant^hrist When the
Church of Christ is under the influence of the proper
spirit, whatever is necessary to advance the interests of
Christ's kingdom can be had. le k men I diey can be
had. Is it' money f it can be had« The Chardi is» no
doubt, greatly at fault upon this subject. She doeanot
possess enough of the Spirit of Christ, as is evident fipom
the 6tt, that when the Chuxvh needs money to sustain ai^
of her benevolent enterprises, she must be stinred up to
the work by some thrilling appeal to her sympathies.
This shows that she is not as full of the Spirit of Christ,
as she should be. Each member of the Church should
consecrate a part of his property to the service of God, if
he would see the kingdom of Christ spread vnih power
and great glory.
When the Church embodies in her ministry and
membership the true principles of the kingdom of Christ;
Digitized
by Google
76 THE NATUIUB OF CHRIBT'b KINGDOM.
when clad in ber " beautiful garments," sbe comas forth
clear as the sun, fair as the moon, then indeed, will she be
terrible^ as an army in hafmers, and her goings forth shall
be as the morning.
In the days of these kings shall the Grod of heaven set
up a kingdom which shall never be destroyed; and the
kingdom shall not be left to other people, but it shall break
in pieces, and consume all these other kingdoms, and it
shall stand for even
This, then, is the kingdom which shall swallow up all
others, and itself stand for ever. And notwithstanding
these ten kings shall oppose the Son of 6od in his grand
designs ; yet, he shall overcome them all by the word of
bis power, and they, too, shall range themselves under the
ample folds of his banner, as it waves in triumph over the
nations of the earth. The motto inscribed upon it is, " Thb
World Redeemed bt the Blood of Christ I" Then
shall it be true, that the kingdoms of this world have
become the kingdoms of Christ, and one universal shout
shall proclaim, *' Babylon the great is fallen, is fallen."
Then Jerusalem shall be rebuilt, and shall be holy. The
Jews shall be gathered out of all countries, whithersoever
they have been scattered, and dwell in a peaceful habitation;
and all nations shall assemble to see the king in his
majesty and glory. Nation shall no longer lift up sword
against nation ; but,
** Peace on earth will hold her easy sway
And man forget his brodier man to tlay"
Who that looks abroad upon the world, and surveys
the number of brilliant discoveries, lately pressed into the
service of the Church, can doubt that he is standing in the
very twilight of that glorious day. Bible, missionary, and
tract societies, are sending their holy issues to the top of
every high mountain, and over the face of every alluvial
Digitized
by Google
THE NATURE OF CHIUST*S KINGDOM. 77
plain, literaDy covering the earth with the glory of God
as the waters cover the channels of the great deep. The
whole world begins at last to feel the impulse. The isles
of the sea are responding, like faiti'Tu"' echo, to the deep
thunders of the continent, while nation after nation catches
the flying theme, and rolls the rapturous ^'hosannah
round.**
Utter discomfiture, sooner or later, will "break in
pieces and consume the kingdoms of the eaitlu'* The
crowned heads of Europe have watched the enlargement
of Immanuel's kingdom, and trembled with fearful
forebodings. Nor are their apprehensions unfounded.
An unseen hand is feeling for the pillars of their thrones,
and soon a voice will be heard proclaiming through heaven,
earth, and hell, Jerusalem triumphs, Messiah reigns, his
dominion is an everlasting dominion! ••Praise ye the
Lord !" Amen.
Digitized
by Google
SERMON V.
THE LOVE OF GOD.
BY EEV. H. H. KAVANAUGH.
Of ai$ Kenludkj C0ifiremet qf ike Metkodi$t Spueopal CTiu^
'*God if love.''— 1 Jobn i?. 16.
Thi Apostle Johiiy wbo is usually styled the beloved
disciple, was so fiUed and fired by the divine principle of
love, that his whole character was sweetly isk)fteiied ana
sublimated by its natural effects. In this way he was a
partaker of the divine nature, and sustained the most
honorable and gratifying fellowship with his Maker ; as in
his own language he has expressed it, ** God is love : and
he that dwelledi in love dwelleth in God, and God in
him/' And hence his exhortation to his brediren in his
affectionate style : " Beloved, let us love one another : for
love is of God ; and every one that loveth is bom of God,
and knoweth Grod. He that loveth not, knoweth not God ;
for Gt>d is love." Elevated by this experience and this
knowledge, we are prepared to suppose that this Apostle
would be very contemplative of the divine character ; and
seize upon the most lovely and encouraging feature in it,
and by the authority of inspiration reveal it to fhe world.
Is it, then, marvellous, that John should be spoken of as
*' the disciple whom Jesus loved V*
But to claim your attention more immediately to the
text in hand/ that ^ Chd is Icve** we would remark, that
Digitized
by Google
TBB LOyi OF «OD. 79
objecdoDfl may arise in the miiids of many, based on
the abounding natural and moral evil in our world;
such as '^tfae pestilence that walketh in darkness,
and die destruction that wastetb at noonday;" the
famines, eaithquakes, volcanoes ; the desolating tornadoes
that '* sweep the trembling land/' and peril the lives and
substance of those whose commercial enterprise leads
them to dare the dangers of the deep^ and to contend with
the climates, rocks, sands, and billows of the ocean : and
'such moral evils as hatred, variance, slander, robbery,
muzder, injustice, outrage, and wrong, that are so
extensively practiced among men.
We shall attempt to sustain die declaration of our
.text:-^
L By meedng and obviating these objections.
First The first obgection we shall notice is, How is it,
diat God, who is represented in his word to be too toite to
err, or to be deceived; too good to design any diing
contrary to the happiness of his people ; and too powerful
to fail in the accomplishment*of his designs, should permit
the introducdon of evil in his dominions ?
Two kinds df evil — the moral and the natoxai, exist in
•our world. Moral evil is sin-— die transgression of God's
law ; and natural evil is the punishment of sin, in such
afflicdons as GtxL has entailed upon our race. Fallen men
and angels are the authors of moral evil ; and God is the
author of natixral evil, which is the punishment of the
uaoraL
But the main question we have to mee^ is, how this
misfertune of sin and misery came into the world 1
The Scriptural accouat of it is the only rational
explanadon given to the world. The Bible informs us of
two orders of intelligences that were endowed with free
moral agency ; and pkoed under the restraining principles
Digitized
by Google
80 TUB Len&'OF ood.
of a wkolesoBoe morality, defined and enforced b j die
moml LAW of Grod* They had tlie power, as their
agency impliedi of obeying the requisitions of the law
given them, or of vioktiog its requirements. If they
had not this power, they were not agents at all. It is
indispensable to the existence of a free agent, that he have
power to do wiong-«*that he have power to resist even the
stronger motive i and, l^ the -force of unU^ to be considerate
and prudent; or to be reckiess and sinful. It is true, this
power is qualified, in boum degree, by a conviction of what
is right, and by the force of conscience ; these, however,
can only check, but cannot absolutely control, the will.
It i» the axbtenoe of this agency, that constitutes
the propriety of placing God*s rational creatures in a
probationary relation to hinise]£ And it is during this
state of trial, that the loyalty or disloyalty of the subjects
of moral goverament is tested by obedience to the law, or
by a violation of its reqmrements.
The angels showed themselves to be such moral agents
as are here oonten^lated. They had the power to stand
or to fell. How long they stood, we know not; but the
presumption is, f<^ a great while. The leading spirit in
the fall, most have had time to acquire eminence and
iofloence, befere he could draw the third part of the stars
of heaven after him. He fell, and therel^ discovered his
power to do so. Other angels kept their first estate, and
thereby showed what the fallen might have done.
Such, too, were the agencies of Adam and Eve ; and
their history sustains die power ascribed to ihem. They
stood and fell ; and thereby settled the question, as to their
power to do the one or the other.
The explanation, then, as to the introduction of evil into
tlie dominions of Almighty God, is to be found simply in
the ABU8B OF THB POWERS of diese tecandary agents, in
Digitized
by Google
TBB LaTS 4»r OODW 81
framgressbg tbe law of God Against this abuse
of power, God did all that he could have dooe, without
destroying the agency of the intelligent beings whom
he created in his own likeness and image. He had
legislated upon the deepest feelings of our nature — the love
of LIFE and HAPPINESS — ^the /ear of death and cimsiNo.
These motiYes were as strcmg as the constitution of human
nature could bear ; and yet there was strength enough in
the agency of these creatures, to break these mighty
barriers, sin against a gracioua heacren, break up the
harmony of a well-balanced universe, and thus originate
the moral evil that has polluted our nature, disgraced
our world, provoked the maledictions of God's violated
law, and "brot^ht death into the world and all our
woe."
It is thus the Scriptures enable us to account for the
ori^n of the evils that curse our race, and our world ; and
to vindicate the character of the God of love.
Secondly, It may be objected again, If these evils
sesult from the abuse of fr^ee moral agiencyi why did God
make such moral agents f
This question may lead us to points of consideration
too deep £)r us to &thom ; but while wo concede this, we
think that there is enough which we do know, or may
know, approximating such a solution of the subject, as to
reconcile us to what God has done in this matter.
Not to create an intellectual race, or races, would be to
do away the necessity and propriety of any species of
creation whatever. The power to eontempkUCy kiuno, love^
and e»^ God and his creation, by some portion of his
creatures, is what gives meaning, and worth, to all that
Grod has made. Our Mak^ and his works are intended
as the sublime source of the entertainmenr and happiness
of his thinking cr^^tures. Take away the intellectual
Digitized
by Google
82 THE LOVE OF OOD.
creatures of God, and where is the neceadty of the snxa
that in such glorious magnificence wbeel in the centre of
the wide-spread radiance which they emit; while the
darkness and the light are both alike to God? And why
the planets, which, in their huge bulk, are speeding on
their way in such immense rapidity, under the control of
the powei-s that balance them so exactly in the orHta in
which they move ? Is it to be presumed, that God would
make them merely for Us own entertainment? At least,
does 9ot the addition of a thinking race give a finish, a
meaning, and a glory to the whole, which nothing else can
give?
Is there anything for which we more ardently sigh than
fi^r immortality ? Is there a hope that we cheridi, more
glorious than the hope o£ eternal life? In the view, then,
of all that God has made us, and of all for which he has
made us, let us take the universe for the field of our
observation — ^the inheritance of our spiritual being, and
eternity as die leizure hour of an interminable exploration;
and thank God, that even amid the dangers incideitf to a
probationary life, he has given us our existence.
But let us appeal to our consciousness as to whether we
approve the act of God in otu* creation. What is it we
love more than life? Who wants to travel back into
nonentity ? Then, by all otir love of life, and the happbess
provided for us, I vin^cate the act of God in our
creation.
Since it has pleased God, in his wisdom, to give us
intellectual fiicuhies, capable of understanding our relations
and our obligations, the fitness of things requires that we
should be placed under law to Gtxl; and not that we
should be governed by the power of God, as though we
were not in possession of the elements to make us properly
the subjects of a moral government In the judgment of
Digitized
by Google
TJUB hOYM OF OOO. 83
our lieaTenly Father, we bave the jcapacitj to exercise the
functioxu pertaining to moral agenta ; he there&re conaidera
us in this character, and treats us accordingly. Hence, he
gives us his law as a rule of life ; enforces it by appropriate
penalties ; and ensures the happiness of those who keep-
his coniinandments : and, under the gospel, provides for the
transgressor of his law — ^for the forgiveness of our sins,
upon our> penitence, prayers, and. faith in the merits of his
Son, and in the promises of his grace.
Thirdly. If the first parents of our race revolted
against the government of God, before they had propagated
their species, why did not God send them to their merited
destiny; and create onotheir pair, that a more fortun^e
destiny might ensue to the human family ?
In answer to this question, we would say, in the Jirst
place, that it presumes that God would, or cpuld, do better
on a second trial, than he did at the first ; but the infinite
wisdom of God does not allow us so to suppose. He is
too perfect in his wisdom to amend the first conception of
his mind. He never attams to perfection by progressive
improvements on past experiments. What he makes is at
first good — ^veiy good.
In the $ecand place, we would remark, that Adam and
Eve were made free moral agents ; and, if our heavenly
Father would have a moral government at all, it is
indispensable that he should have moral agents ; and if he
have moral agents, they must have power to do \Drong, as
well as right. Anything short of this, would not be free
m<»^l agency. This power, therefore, is essential to the
very existence of such an agent. A second Adam and
Eve must then have the powers of the first, and be
as liable to the abuse of them, as their predecessors.
What, then, could be gained by a second creation of this
kmdl
Digitized
by Google
S4 Tsm unfM OF CMO;
Agamtin tbe tMrd place, it appean to ub to have bete
more fiuitjible, thai the gcacioiia proviaiona of tfaa gospel
ahould have been made far the fidlen A<lam and kia
children* ao as to coyeo: the caae of every one thai might,
by tranagressioQy become a ainner. The remedial adbeme
of salvation by gxiice» having been introduced at diia timo»
provides for the entire prog^iy of our federative head ;
the moral condition of all of them being the same. The
expedient that would provide for the aalvation of one,
would* in the nature of the caae, make that of another as
poasible. And such we would expect of Him who ia no
respecter of persona.
Under the provisions of giBCOi the condition of the
progeny of the fallen pair, in one respect, at kaat, is better
than that of Adam» in his primeval state. By one
transgression^ he waa docoEiied to. deaths without any
provision of pardon or mercy. But if we 8in» " we have
an Advocate with the Father, Jesua Christ die rigfateooa;"
and though sinners, through him we may be saved.
Fourthly. If God ia love, why did he not act apon
the right of his sovereignty, remit the penalty of his
violated law, and save the rebel without the aacrifice
of his Son)
One of the most glorious traits of character that bdonga
to the Divine Being, is his uoliness. And what ia
holiness,^but a full and uniform confonmty of conduct to
principles of moral rectitude 1 God is not above those
principles ; but is so strictly subject to them, by the force
of his holiness, that he cannot violate them. The Apostle
Paul asserts, it '' Is impossible for God to lie;" and,
by a parity of reasoning, we may add, he cannot
violate any of the moral attributes of his natcnv. It
is his undeviating adherence to these principles of
moral rectitude, that constitutes bis immptabiiiITT, and
Digitized
by Google
i«n liom- ov cmhk 85
nrtftWithflfr iiia cttam to. the <»iiidentie and adoradon
of Im intelligent creaCureft^^^tlie suljeetii of his mord
gotesnment Abraham asked the angela whom it was his
honor to eatertaia, ** Shall not the Judge of aH the edrth
do ii|^ r^«**-Gea xviii. 25* A pr(^het says, *' The ways
of the Lord axe T^hl, and the just shall* walk in them.''
Hoseaxiy. 9. Jeremiah s^ys, *" The Lord is righteous/'
Laia. L la *< The Lord our God b righteous in all his
wovks which . he doeth." — Daa^ ix. 14. While the
Psafanist dedares that ** clouds and daritness are round
ahoitf Um/'iiaadda, that ^ ftioHTBetrsNBes and judgment
are the habitation of his throne." — Ps. xcti. 2. ** Just
and true are thy ways, thou King of saints." — ^Rey. xv. 3.
Bttfe we wifl not fut^er abuse your good sense, by quoting
Secipture evidenee to prove that God is a hdy and Hgkteawt
being. We presume you entertain no o&ef sentiment.
Our object is, to show that Gkid repels any ascription of
sOYOfeigDly to lam, that infringes the principles of rectitude ;
and which makes hnn as unprincipled as arbitrary. Wh^
Grod can swerve from these principles that give stability
and gkry to his government, be will shake the confidence
of Ihe uuverse of Us intelligent ereatores, and cease
to be the object of their tnut and reliimce. Because
God is too righteous and holy to do this, he sacrifices
his Son to bear the penalty of the law we had violated
— ^meet the dem&nds of justice-^^uphold the principles
of a rig^iteous government; and, by a voluntary dying
«<lhe just for the unjust," to remove all legal baniers
out of the way of forgiveness; so that God can be
JKiU and the justifier of every one that believeth in
Jesus Christ The atonement made by our Saviour
answers these ends ; and justifies the goodness and mercy
of God to nuok On this subject we might enlarge, but
our limits wiU not allow
Digitized
by Google
^
d6 TH« I/OVE OF «0B.
II. We eksll^ mider the second general head, attend tti
tlie direct evidence that God is love.
The Scriptures have emphatically declasred, that " God
18 LovB." They have said, also, that ^ God is Light, and
in him is no darkness at all." He is bgfat, then, to the
exclusion of all darkness: and so we understand our
texf— *He is love^ to the exclusion of the prmcipld of
malewflenee.
The text utider consideration, gives a pre<«minence to
die attribute of love in the Divine character. We have
felt a resentment lo die thought 'of ascribing any presiding
superiority of one attribute over another, in the perfections
of Godi We have been fond to conceive of' the Divirte
Being* as harmoniously balanced in the full round of all
hia attributes. We do not novt^ ^ve up the idea of the
harmony of all his attributes, in all the vriil and purposes
of G^* But, bowing to the authority of that revelation
that comes from the unerring fountain, one sentence of
which so often dispels the long continued gloom of error,
and leaves the truth in its own proportions, well defined,
and in bold relief, before the grateful mind of the humble
inquirer after the truth as it is in 'Jesus-— bowing,
wo say, to this autbority, we must concede the truth
so emphadcally revealed, that the principle of love
has such a sway and dominion over the nature of the
Divine Being, as to modify and soften the operation of
all that characterises him, "who is over all, God blessed
for ever more."
What was it but love in the bosom of the Eternal One,
that prompted the idea of giving creaHon^ birth ; and of
presenung it in all its engaging variety, ft-om the minute
to the magnificent; from the unorganized, and lifeless,
to the exquisitely beautiful organizations found in die
ever-varying kinds, that characterize the vegetable kingdom
Digitized
by Google
Tn U0yz AT wp. 97
in mmoro tbaa fifty thooiaad apeciflSy widL wfakbtlie earth
10 eDnched and adorned I
What waa it but the same great principle, that called
the animal kingdom into being; graded it from the
lowest link that touches upon the upper one of the
vegetable, to the highest state of animal organization;
perfected the instincts of some of the tribes, so as <o
pervade, in a measure, the borders of the neighboring
territories of intdlect; and crowned the wihoAe by
nnaldng and moulding man after the likeness and image
of Grod«— the glorious author of the univene ?
Thus made, man was intended, in the infinite love of
God, to. be his child and heir; and^ as such, to be the
happy recipient of the good of earth and hea¥en. His
Maker gave him dominion over all that the air, sea,
and earth contained; and, beside this, had prepared
for him a kingdom from the foundation of the world,
which will yet be awarded to all the pious and the
good.
But the great event which gave occasion for an
nnesflmpled development di the love of God, was the
Fygus. OF MAN. This was an event, if we may so speak, that
aroused the moral powers of the Deity to an extent that
baffled angelic comprehension, excited their wonder,
and discovered to them that unfathomed depth of divine
love, in which " all their thoughts were drowned."
God, as the Creator, could not but feel that his rights
were outraged. As lawgiver and governor, that his authority
was insulted. As the Father of our spirits, he was grieved
at the condition of his children. As the God of justice^ he
must vindicate the rectitude and authority of his law. As
the God of holiness, he must maintain those principles of his
nature and government, which constitute his holiness. As
.the God of truth, he must inflict the punishment due to
Digitized
by Google
88 TBS JLOTJl OP OOOi
traoBgreasorB. Am the God of gooJn<ea> he must desire
all possible measures that could safely relieve the
condemned and miserable culprits, who had sinned so
grievously against him. As a God of love-*of the intense
love of an infinite being, he would be willing to measure
a sacrifice, (if it could avail to the relief of his creatures
-»his children,) commensurate widi the infinite depth of
his conuniseration and mercy. He, therefore, exerts his
infinite wisdom for a plan that will meet all the demands
of his holy, rig^iteous, and gracious nature; uphold the
authority of his law; and adequately sustain all the great
ends of his government
The wisdom of God made this discovery ! But it was
a plan that could only be accomplished by a sacrifice, the
possibility of which no created mind could entertain. It
was at no less a sacrifice than the incarnation, humiliation,
nay, the very sufferings and death of one of the Divine
persons in the Godhead. It was discovered, if the Word—
the Son of God, for instance, would assume human nature-*
be bom of a woman—be made under the law — take the
fonn of a servant — and though without sin himself^ become
a sacrifice for the sins of the world; that, if the Father
would lay upon him the iniquity of us all, and if he would
voluntarily bear the punishment due to our offences,
justice would be satisfied with the sacrifice; the law would
be sustained in its authority; the ends of government
would be met; the displeasure of Qod against sin would
be manifested; and his love to his intelligent and immortal
creatures would be most impressively and sublimely
disclosed. By this means, the holiness of Grod would be
maintained; his truth sustained; and his goodness and
mercy richly illustrated. And, by this personage, *'the
Lord strong and mighty," the powers of darkness would
be overcome; death demolished; and immortality and
Digitized
by Google
TBII XiOVS or 0OD. 89^
ctAniftl life broiigbt to light, by has resuiroetioii from the
dead, in ivMch he would" lead captivity captive, and
purchase gifts for men.
This was the plan so perfect, gracious, and kind,
conceived by the wisdom of God. We may suppose the
plan to be suggested as a possible one, by which all the
ends enumerated might be accomplished, and immortal
sinners be saved and blessed with eternal life and
glory.
The celestial host might be enraptured at this
consummate display of wisdom, and ieel adoring 'fire bum
through their devoted spirits, at the infinitude of Divine
perfections, thus iHustrated to their view. But, that fallen
spirits, rife with enmity to God, and impatient at the
restramts of his holy law, should be redeemed by Buch an
august, divine, and unspeakable sacrifice as the Son of
God, was a thought too deep for finite minds* Angelic
faith could not but stagger at the thought What I
sacrifice him who is the fountdin of all life — die maker of
all things in heaven and in earth! Sacrifice him tdH:> is
the brightness of the Father's glory, the expiess nnage of
his person! who is in the form of God, and deems it no
robbery to be equal with God, who is over all God blessed
for ever more! It was a thought too bold for angeKe
minds to ponder. The awe struck spirits of the blest;
secretly wisUng pardon for glancing at the thought, would
conclude its impossibility. Retiring from the adventurous
thought, we fkncy they are reasoning thus : " That God is
good, that he is love, we have always known ; creation, iii
its endless adaptation of means to good and khid designs,
most amply proves. Our own full bosoms of eternal bliss
are adoring witnesses. Heaven's beauty, glory, life, and
joy, are monuments eternal of God's goodness and love.
But sin can provoke his ire ; as oncd on these heavenly
9
Digitized'
I by Google
90 Turn Lvvc or obd.
plains^ robellioDi high aad danng, eondaeted bj L«cifar»
and the migfaty tpirils seduced by hiniy who refbsed
Bubnuasion to the equal laws of hesven, aoEid assailed the
thrones and monardij of Ghod ;
' Them the Almighty hurled headlong
iriaming from the' ethereal ikiea,
"W^ hideooa raia aftd eouhntaam, down
To hottonkwi pevditktt,- there to dwell
In adamantine cbaina, and penal fire,
Who dare the Omnipotent to anns.'
To man in paradisoy God bad given a law; which
'Ofl^red for obedieocoy its rewards, and threatened for
disobedience its penalties- The verad^ of God ia pledged,
his holiness ia involved; and from these prindplea the
Immutable cannot turn. Man must be lostl The
doom pf fiUlen angels is the precedent; the righteousness
of the law, and the varadty of God are the security fi»r
this fttal issue. But one way remains to save him,
conceived by infinite wisdom, but at too high a price. He
is lost r
While the angelic host are thus oootemplatiDg the
catastixyphe that has doomed man to death and misery,
and fail to find the ground on viHluch to hope in his behaK
the mind and heart of GK>d are pouring thought and feding
in the infinite sweeps of the Divine capacity, until the love,
mercy, and synquithy of God, becomes bo intense, that he
" spares not hb own Son, but delivers him up freely for us
all;" "God so loves the world, that be gives his only
begotten Son, that whosoever shall believe in him, will not
perish but have everlasting life/'
Love WBS the great principle in the divine nature, that
prompted inquiry into the possibility of redemption. This
leading principle put into requisition all the perfections of
Deity, to achieve the godlike design ; and his love, ever
Digitized
by Google
TBB I^VB^ OF 4WD. 91
zeiidy to natch the -vist eonceptioaB of Ua mind, offeied aD
that hiB justice demanded, and made a new diaclosura of
kimself to heayen and earth. That he waa good, every
intelligent creature knew; but in his love, never before
revealed, was a breadth, length, depth, and height, that
passeth understanding. Were not the angels astounded in
amazement, at God's disclosure of his pwrposet Was
not this the time, when there was silence in heaven for the
space of lialf an hour ; when mute astonishment reigned
over the seraphs, whose wings hung unconsciously by their
Mdes, while thoughts inefiaUe played upon their epbrita 1
ThethemewMaU-absorhing. It was news te most gknicdis
Ihat httd ever pervaded the Bupenial courts. The grand
central. point of interest, where angel mmda were pleased
to pause and ponder, wito the tfarane of God. From the
ydden reoeftses of GodHr infinkade, a new disclosure was
'made. Goodness and mercy-Hso rich, so rare, bo new, so
exeeedittg all that had come before it-^new roHed in
godlike magnificence upon the thoughts and &elinga of
die lofty, loyal, loving spirits of the angels that had kept
their fo«t estate; that they knew it come from depths too
profound ibr the most extended line of angelic reason to
fiuliom. It was then that those m%hty sentiments were
feh and simg, to which, in after days, the shepherds
listened at the btrth of the Saviour, •* Gkny to Gkd in the
highest i on earth, peace; and good will to men!" It
wasditts
" In beaven &e raptoroas Bon^ began,
And iweet teraphio flre
Throosh all tbd flbtmag le^loas no,
And iitning and toned the ^yre.
Swift ifaroogh tiM vsft eiptasa SI flaw.
And load the echo rolledi
The theme, the long, the Joy waa new,
'Twaa taore Ifauk hesren cmild hoU.
Digitized
by Google
dS TH£ LOVE OF OOD.
Down throagh the portal* of tho sky,
The impetoona torrent ran;
And angels flew with eager joy,
To bear the newi to man."
This great provision of grace was but to clear the way
fi>r an ample display of God's goodness and mercy, whidi
were to follow us all the days of our life ; to bring upon
us a tide of heavenly good ; to overflow the whole field of
our wants; to quench every thirst of our spizits; to pardon
our guilt; wash away oizr pollution; help our infirmities;
inspire as with peace and joy ; give us a victory over our
enemies; rase as from the dead; and erown as with
eternal life in heaven 1 Such are the benefits flowing to
us throagh liie merits of Jesus Christ our Saviour.
We see this master feeling of love, ever dbplaying itself
in the long soffiaring and fiirbearance of God; in the
gracious terms of pardon ; in the strivings of the Spirit; and
in that fatherly and evdr active providence, that works
with such manifest and deep solicitude for the well-being
and salvation of us all.
We can trace the same great principle in the Lord our
God, even in the doom that awaits the finally impenitent.
It is but a wise and wholesome measure of government—
First, To show the great evil of sin, and to warn the
iDtelligent universe of its dreadful consequences. Secondly,
To separate the vicious disturbers of the quietude and
happiness of the good and loyal subjects of our great
sovereign. It is an essential element to a consummate
state of bliss, that we should not have the presence of those
who would ofiend the feelings of holiness by crime, injure
our reputation by falsehood, rob us of our property by
theft, or assail our persons in enmity. The Apostle John,
in his description of tlie heavenly Jerusalem, says, '' And
there shall in no wise enter into it any thing that defileth»
Digitized
by Google
THE LOTE OF GOD. 95
neither whatBoever worketh abomination, or maketh a lie ;
but they which are written in the Lamb's Book of Life."
And, now, my hearers, since you are blessed with such
engaging and heart subduing revelations of God — such
revelations, as heaven and earth had not known before,
may your contemplation of it be such as is expressed m
the lan^iiage of Dr. Watts,
" Oar tfaoagbta are lost in reverent awe ;
We love and we adore;
The finl arohangel never saw
So much of God before. "
This revelation has set new fire to the devotions of
heaven, and kindled into rapture the adoration of earth.
Rebels against God and goodness! Can you persist in
your opposition against such a father and God ? Will not
the love that moved heaven and hell to amazement, and
gave eternity its richest theme of song, subdue youi
rebelliwi ?
" O let hiB love your heart ooDatrain,
Kor loffer him to die in vain !"
And now, my dear irieods, would you avail yourselves of
the unequalled fulness of grace and blessedness, bequeathed
to you in the infinite love of God ? Would you rise to th^
highest dignity of your nature ? Would you attend to th^
highest interest of your being, an interest that rises as high
as heaven, as glorious as the presence of God, as rich as
eternal life, with boundless and undying joy ? Would you
be God's children, and heirs, and inherit all things ; and in
the opulence of a universe, feel the fortune of immortality
provided for you by him who is said to be lovk ] Then
seek this universe of good in the kingdom cf God, which
has the promise of the addition of all things. And may
this all-sufiicient, and only sufficient, inheritance, be the
fortune of our every immortal spirit, is my prayer fi^r
Christ's sake. Amen,
Digitized
t^y Google
SERMON VL
CONFIDENCE IN GOD EXPLAINBD.
BY KEV. E. C. GRUNDT, DJ).
jPm^^t pf tke FirU Presbyterian Churchy M^^ytvitte, £jr.
*' CaBting all yoar care upon him, for be careth for yoo." — 1 Peter ▼. 7.
In the verse preceding the text, the Apostle exhorts the
Christian to humble himself imder the fnighty JUmd of
Chd, that he may in due time be exalted. By the mighty
hand of God is here meant, his sore judgments and afflictive
providences. When God sorely afflicts us, he lays, so to
speak, his hand upon us; and to be humble and resigned
under bis disciplinary hand, is our highest wisdom.
Profound humility and submission are the way of God*s
appointment to exaltation and glory; and, to this end,
afflictions in the economy of grace, have been ordained for
the Christian. Subdued and humbled by sore affliction, the
Christian is in the proper state of mind to feel his weakness
and his need of God, and to cast all his care upon him.
This he is encouraged to do, from the precious assurance
that the Lord careth for him. *' Casting all your care upon
him, for he careth for you." We are here taught, ^r«^, that
the Lord cares for us ; and secondly, the duty consequent-^
that we cast all our care upon him. These are the two
great points of the text — a fact, and a consequent duty.
I. The Lord careth for u». This important h/ct
is asserted in the text, as an all-eufficient reason why
Digitized
by Google
CONFIDKNCB IN OOD CZPLAINBD. 96
we Bhookl, at all times* and under all circaiD8tance8»
cast all our care upon the Lord. '* For he careth for
you."
How precious the thought, how encouraging and full
of blessing the fiut. Various and numerous are the ways
in which the Lord indicates his care fi>r us. Some of
these we will now notice, bj way of illustrating the general
statement of the text.
FirsL The Lord has manifested his care for us in the
work of the external creation* The heavens have been
spread over us by the creative power of Grod» for the
special purpose of furnishing lis a reflection of the Divine
glory. In the language of inspiration, the heavens
declare to ua the glory of Qod. This is the great end for
which they were made. They ,are a reflector, which God
himself has made for our special benefit; in the light of
which we may form some faint conceptions of the glory of
the great Creator. But, in addition to furnishing us a
Teflection of hia glory, God created the heaveoos to exhibit
to us his benevolence. Without the light« and the geniai
warmth of the sun, the earth would be a dreary and
barren waste. And without the light of the moon and
stars, in the absence of the sun^ we should be subjected to
much inconvenience, and deprived of much of the comfort
we now enjoy. We not only, tberefiire, behold in the
heavens the reflected glory of God, but we see his goodness
to us displayed, in ordaining, for our iq)ecial comfort, the
sun, moouf and stai8» to give us Ught by day and by night.
Thus did God caxe for ns, when he fltted up, at the
beginningi the stupendoos fiibric of the external creation
for our habitation.
Second* We have the evidence of God's care for us m
the stMceptibilities of our nature, and the provision which
God has made for our wants.
Digitized
by Google
96 CONPIDBNOE IN CFOD EXFLAINEB.
Had Grod no care for us, he could have easily created
us with no susceptibilities but those of pain. He could
have made the eye to behold nothing but misery; the ear te
hear nothing but discord ; to the taste he could have made
eveiy thing bitter; to the smell every thing offensive ; and
to the touch every thing painful. But, instead of this, he
has adorned the creation around, about, and' beneath us,
with a beauty upon which we can gaze and never tire.
Every breeze is freighted with music and fragrance, and
all nature, in a word, proclaims, that her great Creator
careth for us. But these remarks contemplate man, only,
as a high order of the animal creation. As intellectual and
moral beings, we ore endowed with susceptibilities and
capacities for happiness like God himself. God has given
us a mind capable of infinite development, and endowed
us with a corresponding thinst for knowledge. He has
given us a moral sense, by which we enjoy pleasure in
doing right, and suffer pain in doing wrong; and, in
accordance with these susceptibilities, he has ordained the
retributions of eternity, by which we are rewarded with
the joys of heaven, or the agonies of hell, according to our
conduct. Thus has God cared for us in the constitution
of our nature, and the provision which he has made for all
oiu* wants.
Third. God has cared for us in his providence.
From the earliest dawn of ear being, he has watched
over us with the tender care of a parent, and l^essed us
with the hand of a benefactor. In the language of an
inspired writer, it is in God we live, move, and have our
being. It is by his power, and his will, that we Hve every
moment Nothing could depend more absolutely upon
God, than does our life in this world. The metes and
bounds of our earthly pilgrimage he has fixed, imd all our
footsteps are ordered by himu We cannot live a fnoment
Digitized
by Google
ootfiMniw air ■o^& tttw&ATtnsp. 97
longer, nor die a monent •ooaen thm aeeords widi the
purpose and pleasure of God. ^ God hath made of one
blood," says an inspired writer, " ail nations of men, for to
dwell on all tbo&ce of tlio earth; and ha£tk determined €m
times before appointed, and the houmdi of thebr habitation.'*
By another iii^ired writer we are told, that God careth
for the qpazTow, and that we are, in his estimation, a£more
value than maajr spairowsj We are aim assured, that such
is the care that God has £cfr ns, that even the very hairs of
our head areall muniberad. In a word, God governs this
world witk a (qpeetal eye to our good, and so as to make
all things* in ihe end, result in blessing to the Christian.
'* All things/' we aro told, ** watk together for good to them
that love God/'
Even our afflictions, by the Divine appointment, work
ftr OS a &r more exoeeding and eternal weight of glory.
For this end, God has constituted his Son head over all
things to, or for» the Chuieh, so that every thing is made
to work for its ultimate triumph, and the good of every
Christian. Such is, in brief, the doctrine of Gt^d's
providence over the world. It is, from beginning to end, a
gpuaous and practical display of the fact, dtat he careth
for us. He controls all circumstances, governs all events,
and overrules even the wickedness of the vricked for our
good. Bb omrttkjar tu.
Fourthly. The caie of Grod for us, is shown m the gift
of his Son for our redemption.
All that is necessary to be said on this point, is the
simple fact, ** God so loved Uie world that he gave his
only begotten Son, that whosoever beiieveth in him might
not perish, but have everiasting lifo." Again, sa3rB an
inspbed writer* *' Scarcely for a righteous man vrill one
die; yet, peradventure, for a good man» some would even
date to die; but Ghid conunendeiii his love toward ns^ in
10
Digitized
by Google
98 coiTvuksmiE tur god -ukplammuo.
that wiiile we were yet sinners, < Christ died far xm^
Could we, in erery other respect, doUfot wheth€nr &M
oared for us, here is evidence « which excludes M <)o«bt
<<God eommeMdeth his love tovrard us, in thalt while we
were yet sinnerB," &c. God not only cared for us, but he
lores us. ** He so loved " us. Who • can donbt the
■incerity and love of that friend who will sacrifice his
property, and even life itself, for our good ? But God
wmrnettdeth his love toward us, in that while we were yet
mnera^ Christ died for us. When we had nothing in or
about us to connnend us to God, but were his enemies,
and the just objects of his wrath, then it was tbat» ft^om
the promptings of the love of his heart, he gave his Son,
the greatest object in the gift of his boundless love, a
sacrifice for us !
Fifthly. God's care for us is seen in the fact, that
every Chiistian is constituted his child by adoption, and
made a joint heir with his Son Jesus Christ.
It is a distinguishing feature of the gospel, tbat all
redeemed by the blood of Christ are made, by adoption,
the sods of God; The whole Churchi redeemed by tbe
blood of Christ, is God's adopted family, of which JesUs
Christ himself is the elder brother. By vhtoe of the
adoption of tbe gospel, the Christian stands x^ated %o
God diiSereiitly from any other created being. He is, by
gospel adoption, ''a joint heir" with the Lo^ Jesus
Christ. He stands thus peculiarly related to, and
invested with, the glory of the divine nature. His velalion
to the divine throne is peculiar, ftom tlie fact:, that he is a
joint heir with Christ ; and he is peculiarly identified with
the divine nature, from the fact, that Christ is bis elder
brother. He is, in these resf^ots, above the augeis
themselves, in dignity and glory. Never did Christ
assume the nature of angels, tmd evalt and giorify it ae fall
Digitized
by Google
DwDi but ours he did. In oonsequeBce of our adopdon,
wO are pemitted to caU^ God our Fatbwr, and u> thnxe
lii» paternal affection. In conaequenoe of this, yro are
penoitted to* approach him, not aa the c^eds c^his wmithi
or the. aubjects of semle fear, but aa the children of his
Ipvei witfa the asaaiunce, to encourage U8> that he is tdoiv
TOady to enrieh and bless us with the Holy Sphik, than
even are earthly parents to gt?e good gifts, to their
childreD. Such^ in bridT, are eeoie of the pioefr that Qoi
carethfor ua:—
h Hebasahowu hiacarefbr UBiatheheaTensaboTe,
and in the earth beneath.
2. He has manifested it, in giving us a natare endowed
with great suseeptibittlies for happiness^ and in makmg
corresponding provision for our wants.
3. He has shown his care for us, in the protaction and
blessings of his providence.
4. He has manifested the samei in the gift of his Son
to redeem ua. And
5. He has shown it, in that he has adopted us as his
diildrent and made us joint heirs with his Son Jesus
Christ.
We come, now, to oonsider the duty growing out of the
inct, that God carelh for ua. '* Casting ail your care
^ip<m km, far he oair^for p^^" In consequence of the
foct, that Crod cares for ua, it is our privilege and duty to
cast all our care upon him« This is the dodHine of the
text, and the duty which it enjoins. This i^ the specific
duty grcywing ou| of the important and intenesting foct,
that Gred careth for us. It has been well remarked, that
it 10 iK>t a providential and prudential care^ but an aaxioua
and ve^sdous care that the Scripture forbids. Having
used the means, and exercised due care, in subserviency
to the providence of Grod, we are not to be over-ec4icitouB
Digitized
by Google
too OONFIDKNCB IN GOD EXPLAINED.
88 to the iflsae. Having, to the extent of our ability, used
tbs means, in aceordance with die ditine plan, and with <k
dae regard to the providence of God, we are to confide in
die dmne wisdom and the dirine goodness as to the result
Aad this we are to do, with a determination to be satisfied
with the resuk, whitever it may be, knowing that God
does all for ^ best* This is what we understand to be
iaqdied in casting aU our care upon Ood. In the position
hem defined, we exclude alike the doctrine of fataUsm, or
disregard of means upon the one hand, and all superstition
upon the other. The doctrine inctdcated, is nothing more
nor less than an intelligent looking to God, in the use of
mttmB, lor special results, and a consequent acquiescence
m his will as to die issue, whatever it may be. It is a
willingness to take our place at Grod^s feet, as the
mstmment and agent, praying thai his will, and not ours,
be done. Such a position, you perceive at once, relieves
die miad of all undue solicitude, and gives calmness and
quietude, and presence of mind, in times of sore calamity
and of greatest danger. And hero observe, diat such a
poiidon is not diat of the fatalist. It is &r from it. The
&talist casts off all lesponsibility to act in the use of means,
and, with a blind submission to his fate, consoles himself
with the diought, that whatever is to be, will be, regardless
of any agency of his. Such an one, in the occupancy of
such a position, casts not all his care upon God, but upon
a nufltaken and perverted \aew of God*s purpose and plan.
Not so the man who has an intelligent and Scriptural
view of the use of means, as oidained of Grod for the
acoompHshiDent of his purposes. True it is, that, in
GOimiMm widi the fiitalist, he believes in the doctrine of the
divine purposes and decrees as all eternal, definite, and
fixed. But he differs wholly from the fatalist, in making
the means for the accomplishment of a given end, a
Digitized
by Google
CONFIDKNCB IN GOD BZPLAINSD. 101
oeccasary part of the divino decree. The &talirt dinroraes
the means from the end, and rejects them ss any part of
the divine decree, and thu3 makes Ood a tyrant, and man
a machine I The true believer regards the two as divinely
joined together, and holds, as an essential item of 6ith»
tkeU God has decreed ^ mea$u with the emd. And it is
worthy of remark, that he who holds that God has decreed
the means with the end, can never be, in practice, a
fatalist, or make man a machine in the great matters of •
faith and salvation. And this^ allow ine to «ay, is dsa
cardinal and distingoishing point in that view of
Christian faith called Calviniatic. It is, simply, that means,
in all matters pertaining to Christian duty and human
ralvation, are an inseparable and necessary part of the
divine decree, and are to be used as Bvch. For instance,
God has decreed faith as necessary to salvati<^n ; but he has
also decreed, as means to obtain it, the preaching and the
hearing of his word* The word and the agmcy of the
living teacher, are the medium and the agency ef divine
appointment, and must be regarded and used as the means
divinely appointedi and inseparably connected with the
decree of God to save the believer. And it is only in the
relation which the preached gospel sustains as msans to an
end, in the divine purpose and plan» that we have any
encouragement whatever to preach the goapel for man's
salvation and the world's conveiBion^ God haa all wisdom
to adapt means to ends, and all power to clothe them with
efficiency. The means,, therefore, of God's appointment
for the accomplishment of a given end, are but the medioms
of his wisdom and power, pledged for the aeoompliAmeiit
of that end. The relation, therefore, which the means^ as
a part of the divine decree, sustain to the end, carries with
it a pledge of the fact, that God will clothe them with all
necessary power to effect the end decreed. And here is
Digitized
by Google
102 CONFIDENCE IN GOD EXPLAINED.
the true doctrine of the efficacy of meansy and the
encouragement to uae them. It lies in the divinely
appointed relation between the means and the end, in
the divine decree. God appoints the means for the
accompUshment of his own purposes, and clothes them,
for this endy with all necessary power. In and of
themselves, means have no power to effect the great ends
of iaith and salvation. Their full power to accomplish the
groat end contemplated, lies in the fact, that they are
ordained of God fi>r the specific purpose. The simple
fact, that the means of the gospel are ordained of God for
man's salvation, carries upon its h.ce the pledge of the
exertion of all necessary divine power, to make them
efficacious to the end ordained. Hence, Paul exclaims,
" I am not ashamed of the gospel of Christ ; for it u
the power of God unto talviUum," Here was Paul's
encouragement to preach the gospel amid the greatest
danger, and in the &ce of death. It was the single fact,
that, being God's means ^r the great end of man's
salvation, it was God's power. The relation of the means
to the decreed end, in the divine purpose, clothed, as such,
the gospel, in the Apostle's estimation, with ample power
to secure the great result ; so that, on this account, he
gloried in the gospel, and was ready, vnth all boldness, to
proclaim it upon the heights of Roman glory, and in the
face of Roman philosophy ! Such is the position of every
Christian, in regard to the decrees of God and the use of
means. Instead of sitting inactive with the fatalist, and
consoling himself, << that what is to be, will be," he regards
the means as a necessary part of the decree ; and, in the
use of the means, to the extent of his ability, he casts all
his care upon God, in regard to the accomplishment of the
end. Instead of torturing and distorting the divine purpose
and decree of God to save sinners, and ultimately to
Digitized
by Google
CONFIDENCE IN OOD EXPLAINED. 103
conyert the world, with the false creed and asenrance of
the fatalist, that if tee are to be saved, we shaU he saved, do
wJuU we vnll ; and if tee are to he damned, tee shall he
damned, do what we can: the true minister and disciple
of Christ regards the gospel as God's means for the
accomplishment of the great end ; and hence he labors
every where, even nnto death, to make it known to the
ends of the earth. " So, as much as in me is, I am ready
to preach the go^el to you that are at Rome also— for I
am not ashamed of the gospel of Christ ; for it is the power
of God unto salvation to every one that belicveth/' The
glorious efficacy of the gospel, therefore, for the salvation
of the rinner and the salvation of the world, lies in the
relation which it sustains, as the divinely decreed means, to
the divinely decreed end. The means are decreed with
the end; and hence the Christian's encouragement to labor
. even to the death for the world's conversion.
It is tniQ, that God has purposed and decreed to
convert the world to himself, and hence the glorious
result is as certain and fixed as is his throne. But it is
equally true, that God has decreed to do this through
an agency, and in the use of the means of his own
appointment; and hence the Christian, instead of doing
nothing, and saying, " Whatever is to he, tvill he,^' labors
and prays, Thy kingdom come! and having done his
duty in the use of means, he casts all his care upon
God as to the results. And, although all may be dark
and desolate— although iniquity may abound and triumph,
and religion be scouted, here is the end decreed, witli
the means for its accomplishment; and, in the faithful use
of these means, the Christian can cast all his care upon
God as to results. Here is our encouragement, both to
preach and pray. God cares for the Christian, and never
forgets the Church. Nor has any man a right to cast his
Digitized
by Google
194 CONnDENCB IN G6D EXt»LAlN£b.
care upon Ood, and expect his blessing, until he has first
med the means, and acted in accordance with the Divine
eommand. This is as tme, in all the common and practical
matters of life» as it is in religion. No man has a right to
cast his care upon God, and expect the blessing of his
daily bread, and the support of his family, untfl he has first
used die appropriate means, and duly regarded the Divine
arrangraneut, that in the sweat of our face we shall eat
our bread. It is true, God has power to rain down bread
firom heaven, and to feed us by miracle, but such is not his
purpose, or plan ; and, consequently, he who casts his caro
upon God to do this, and neglects the means, as the condition
and medium of the. blessing, must pensh. But having
used the means, with a due regard to God's purpose, in
ploughing the ground and sowing the seed, we are then
authorized, to cast all our caro upon him as to the result,
and expect with confidence, the blessing. And here let
me remark, that whenever we go beyond cur province, as
agents in the hands of God, using die means of his own
purpose and plan, for a given blessing, we become solicitous
for nought. For instance, when we have done all in our
power, in cuMvadng the soil, and planting the seed, what
does it avail us to be over anxious, as to whether God will
send the early and the latter rain t Our undue solicitude
will not bring the doud, or cause the rain, and is all for
nought. Having done our duty, in the use of the means,
we may now cast all our care upon God, and rest perfectly
easy as to the result And so in all our afRicdons ; solicitude
or care, beyond the use of the means, is all of no avail, and
should not be indulged. Here, for instance, is a mother, at
the bedside of a sick and dying child. With all the fidelity
of maternal affecdon, she is carefiilly engaged in using
every appliance and remedy to save the life of her child,
and restore it to health. Her care and solicitude is, that
Digitized
by Google
COMFIPEKCE IN OOD. BZKMJUfP. 1Q§
erery remedy in the scope cf buioan power and duU, may
be used to save life and restora to health her child ; but,
beyond this, she has no care. Having used the means to
the extent of her ability, she can confidently commit her
care to God, and, casting all her care upon him, can expect
the blessing, and await with resignation the result. Now,
what aT«ils any solicitude, beyond the use of the means?
Will it give the medicine any more efficacy, or cause life tt>
be spared, with any more certainty 1 Why should we be
over solicitous, beyond the careful useof the meansi We
4»nnot, tberebyi cause the olject of our solicitude to live ^
moment longer, and we only torture, unnecessarily, and to
no effect, our own minds. Our duty lies in the faithful
use of the means, and, consequent upon this, is our privilege
and duty to look to God for the blessing, and to acquiesce
in the result. Such is the position of the Christian man.
Here is the true recipe for the trouUed spirit, and the true
secret of a contented mind. Such a casting of all our
care upon God, in the use of means, ensures presence of
mind and fortitude, in time of greatest danger and darkest
perplexity. See it illustrated in the case of Paul, when
suffering shipwreck, and threatened with death. In the
darkness of the tempest, when all hope had forsaken the
crew, and they were in the act of deserting the ship as lost,
Paul arose, and exhorted them to remain in the vessel, in
order that they might be saved from destruction. God had
assured him that he must go to Rome, and, in this assurance,
he vTas certain of the result ; but, so far was he from
pleading this as a reason why they should give up the
ship and do nothing, that it furnished Um all the
encouragement he had to labor for the result of a safe
arrival at port. So is the Christain, in regard to the ship
of Zion. As it sails over the great ocean of time, it is
subject to many storms, and is oflen threatened to be
Digitized
by Google
106 CONFIDUfCB IN GOD EXPLAINED.
engulphed in the violence and darkneas of the tempest; but,
with the assurance of God, who can still the wayes and
calm the tempest — that she shall ultimately reach the
destined port, freighted with a world redeemed, the
Christian, in the light and faith of such assurance, never
abandons the ship, but, casting all his care upon God,
labors against wind and tide, comftdent that, in the end, he
shall reach the port of hia heavenly rest, and enjoy the
promise of his reward.
May God teach us the true philosophy of casting all ou
care upon Him. And to his name be aU the praise. Amm
Digitized
by Google
SERMON VII.
DEATH A BLESSED EVENT TO THE
CHRISTIAN.
BY BEV. SJDNBY DY»R,
Cont^panding' BecnUay cf lie Ameriean Indian MUiion AuocioHon,
" Aad I hesid a Toice from heaven, saying onto me, Write, Bleised are
the dead which die in the Lord from henceforth : Yea, laith the Spirit^
that they may rest from their labours ; and their works do follow them."
— Revelation xir. 13.
Who does not remember the unutterable and thrilling
sensation which rushed, like an overwhelming flood, over
the soul, when the mind first fully comprehended the
import of that Divine law : *' It is appointed unto all men
once f4f dieT' How swifUy the glorious dreamings of
dawning youth, and the illuslTO brightness of terrestrial
things fled before the gathering clouds, which swept up
from the verge of the horizon of the ''region and
shadow of death." The mind, for a moment, sought
far some avenue of escape — some resting place,
which might afibrd the soul a ray of hope, that a respite
could be gained ; but the law reiterates, " Tke soul that
iinnethf it shall die/" Conscience pleads guilty, and
justice repeats the sentence: "So death hath passed
upon all tneUf for that all have sinned /" When thus the
mind is thrown back to grapple with a stem, impending
reality, the first pressure of the chain is felt, by which
death holds his captives in bondage to fear, and he
Digitized
by Google
108 DKATM A BLESSED EVZST
be^B to exercise over the Boul the iron rule of tbe King
of Terrors. Now, to the groaning, desponding captive,
galled and burdened by fruitless service--chi1led and
repulsed by a hopeless future, with what tones of gladness
must the text come, throwing the radiance of eternal life,
where all before was darkness and death i It is the voke
of Him who hath the power of lifi» and of death. It is
written down as the eternal promise of Him whose word
is ever fulfilled. It blunts the sting of death, and phidcs
the trophies of victory from the exulting grave; and that
becomes a subject of delightful longing after, which, beforoi
was an object of disgust and loathing.
The revulsion of feeling whioh takes p)ace» when thfe
glorious promise of the Spirit is relied upon, is so great, as
to fill the soul with ''joy unspeakable and full of glory.*'
Oh! wonderful, mysterious words i Pronounce him blessed
upon whom, in the universal opinion of mankind, the
greatest possible calamity has fallen t Who has passed to
that bourne from whence no travelleir returns,
"Whenthoagfats
Of the last bitter hoar come like a blight
Orer the spirit; and sad images
Of the stem agony, and shnmd, and pall)
And breathless darkness, and the narrow hoose
Mske nXk to shudder, and grow sick at heart 1
YesL, saith the Spirit; from henceforth, *' Blessed are fi^
dead which die in the Lord/'*
This is, indeed, wonderful ! A blessing for him whose
eyes are for ever closed upon the " all-beholding mm," the
starry heavens, and the green fields ; ay, in whose
** Lack-lnstre, eyeless holes,"
The worms have held their banqueting; who has been
fiyrced away from the wann embraces of fcnd afiactbn
Digitized
by Google
ro TM CttBfB'AAH; 109
^*4he balb of comfort thA ttfflilietice; tb lio in th^ coU
chambers of tke gnrroy and bto>m6
"A Inotfaer to the ittfenrible rock, '
And to tl» piwgBlih clod, vliidi liie xvdo flwaia
Tiami with bi« ibare and treadi upoa •"
Wibose ^ar mJl never more listen to the
^ Bdr«e^ OttU of idoense bMttdinig aioni,
Tbfi fwaUow twitt^rwg from tii« ttrmir biilt ihod;"
Whoee boaom ta insenBihle alike to the endearing emotions
of eonsangninity and friendship— a' bles^ng fbr such an
ODol Tea, aaith die Spirit, from henceforth; '* Bletied
are the dead which die in- the Lard /"
However woadorfb) this maj appear to our weak
undezatandings^'or contrary to the palpable eridence of
oitr sensesi it nrast^ neverthcdess, remain a glorioos,
death^diaarming troth, dince God, who hath commanded it
to be written down for the consolation of his saints^
cannot lie.
As we live in a world, over which the shadow of death
darkly impends, where his power is constantly felt, and
his advent beheld with fear, let us try and understand the
import of this bright emanation of Dirine goodness, that
we may realize all the blessedness which it was designed
to afford. And, as the blessing to be enjoyed is made
contingent on a certain state of being, we vrill endeavor to
determine what is implied by the phrase, ** In the Lord,*'
as the blessing is dependent on the existence of this
relation.
The words eetablish the fact, that a most intimate
relationship ia eojoyed« To be in a thing, is to be most
closely brought into connection with it We say of an
individual, that he is im the Baptist Church — meaning
thevefay, Aat he sustains the relation of a member to this
branofafif the Church; of Bcraa oAer person, that he is m
Digitized by VjOOQIC __^
no DKATH A »hEM»ED .BVENT
s certaia family— settiag fivtb hu individaal identity mfh
that particular family, aa a whole. Xbuat to be .'<«i^ ^
. Lord,'* impliea the exiatence of a vital union betvireen
G<kL and the soukof the redeemed— en identity of character
and interests ; God dwells in them, and they in him«
In every relationahip there is a well established principle,
or law, by which it is brought into exiatwice and justified.
With men» the relation of parrot and child, for instance, is
the result of natural g^eneration, or by vittue of adoption.
But as mfua^ in a state of nature^ is an alien from God, the
ofbpring of suit uul a citizen of the commonwealth of
Satan, it can only be by adoption that he can be thus
intimately aj^sociated with the Great Parent of life; and
the manner of the Divine procedure, in forming this blessed
intimacy wkh erring humanity, is plainly set £orth in bis
holy word, that all may learn its provisions, and avail
themselves of its benefits. '* Af many as received Mm, to
tkem gave he power to become the iom tf God^ enem to iiom
tkat bdkved on hie name.*' " For as many as are led dy
the Spirit ^ God, they are the sons of GodP *'As thou.
Father, art in me, and I in thee, that they also may he one
m us." << Onr life is hid with Christ in God:* From
these, and a multitude of parallel passages, we are certified,
that whoever heartily receives die Lord Jesus» as his
Saviour and Redeemer, by a living fiuth, is legally adopted
into the household of God, becomes a joint heir with
Christ in die kingdom and possessions c^' our Heavenly
Father, and is held to be '^ A ^ Lord," according to the
import of the text
With this .brief setting fi>rth of the nature of the
relationslap, requisite to secure the blessing, we proceed
to illustrate the i^asons for, and manner of, its enjoyment
The first impressions which vre have of death, is the fear
which its contemplatiop exdtes in the mind, and which.
Digitized
by Google
To tfiOB CHKI8TIAN. Ill
generally, is of so painfU! a cbaracter, as to etnbittet all the
sweetest scenes of subsequent life. Through this dislreMdng
fear, the unbeliever is all his Kfe-titne subject to bondage;
a cringing, trembling slaTo; bound bj a tyrant whoso
fetters he has not the power to sunder; whose dominion
he can in nowise escape. And, while he remains in a state
of unbelief, he must ever stand a heartless coward ; for,
although he may make vigorous attempts to shake off his
sttpbeneins, and meet the grim monster wiOi composure
axMl defiance, yet he finds, alas! that he only has been
forging heavier chains for his own binding, and eclipsing,
with thicker darkness, the gloom of his prison house; for
the sting of death is sin, and while man eontimies in the
ways of transgression, he is but adding to the power which
death possesses, to hold . him in the grasp of his iron
bondage.
Now, the individual who has been adopted into the
fkmily of heaven, is blessed in death, because he is entirely
delivered from this distressing condition. ** FarasTmickf
ihmj as the M2dre» areparUiken ofjlesh and blood, he
tdto Mnudf UkewUe took part of ike same ; that through
death he might destroy Mm that had the foteer of deaths
that it, the deoUjt ami ddioer them toA^ through the
fear of death, were aU their lifetime subject to bondage**
«< And if Christ riiall set them free, they shall be free
indeed."
There is no time when death so comes upon an
in<£vidual '^like an armed man," as when he is seen
near at hand, and a conflict is momentarily apprehended
with hira^ He is then no kmger viewed as a being of
undefined and visionary existence — a theme for idle
speculations; but becomes a dreadful, stem reality. He
is no longer looked upon as one whose advent will seal up
. &r the judgment the eternal interests of others, but as
Digitized
by Google
112 DEATH ▲ BLEflSIB BYENT
bringing us individually into this solexmi relation to liia
searcher of hearts. It is under such drcumstances that
the scoffer and the unbeliever become confounded at his
dread approach, and the frantic soul
" Rons to each avenae, and sbriekt for help ;
But ahrieka in Tainl How wuhfiilly ibe bokfl
On all fbe'i leaving, now no longer hen 1
A little longer, yet a little longer,
O might she itay, to wash away her erimea.
And fit her for her passage ! Moomfol sight!
H«r Tory eyes weep blood ; and ereiy groan
6he heavei is big with horrar ; but the foe,
Like a staunch murderer, steady to his pnrpoae,
Pnrsnes her close throagb every lane of life^
Nor misses once the track ; but passes on,
'Till focced at last to ft* tremandooa veige.
At once she sinks I"
A helpless, hopeless, pityless thing 1
Not so with those who are "an the Ltn'd.** When
death comes to try his shaft on them, he finds thai hk
sting is powerless. Christ has conquered this last enemy,
and given to his followers an eternal victory. Sin, which
gives point to the sting of death, he has cleansed away
with his own blood; and the law, which gave power to
sin to aim the blow, has been abolished, Christ having
become the end of the law to those who believei The
Christian, thus armed with a divine panoply, not only
meets the dread sovereign of the valley and shadow of
death with firmness and composure, but with a certain
confidence of final victory, which the, for a time, seeming
triumph of death does not lessen. Indeed, so UQshaken
is this confidence, that they often long to engage in the
fierce conflict, as death can only be successfully overcome
by a seeming triumph. They shrink not from the
encounter— the victory is certain.
Those vrho^^diein the Lard" are "hlessed,^* because
they are delivered fi-om the power and dominion of deatb:
Digitized
by Google
TO ntt djugTun. 413
** €hi Mkih ike second death hath no pouferj^ "For, good
man only eee death, the ^cked UuU it!"
The ^rs oi death to the wicked might be tolerable,
terrible as they are, were it not for the fearful looking for
of a fiery indignatiott, after the dying pang ia past Hating
made no efforts to propitiate the favor <tf heayen, by
seeking shelter and pretedioii under the carom of Christ,
they are left to realize, in its fearfiil nnport, that " God, out
of Chiist, is a consuming fire !" Hence, there is nothing
which they will so much dread as the hour of dissolution,
as they well know that it will bring them mto the
immediate dominion of him who hath the power of death,
to endure the infliction of that ionaent, the smoke of which
will ascend up for ever and ever, which is the second
death, from whose dominion there Is no escape.
Bat the believer apprehends no sadi result Death
has no cknms upon him, and, in all his dark abode, there
is no prison that can hold the ^'i^snsomed of the Lord.**
Chdflt has said^ ^He that bdievetk in me, hath everlaeting
life:' ^!neyekaUneeerdieJ' ** Because I live, they shaU
tive aboJ^ *' I ghe wU9 them eternal Ufh, and they shaU
never petieh.** And these precious promises fill the soul
with ''joy unspeakable and M} of glory/' The dominion
ef death is fordcen, and his galling mahacles thrown off,
and the exultant Christian ^^seman exclaims, in the
^wing langitage of the victorious Apbsde, " Oh t death,
whef« is thy sting ? Oh ! grave, where is thy victory f*
** Thanks be to God, who giveth ns the victory, through
our Lord Jesus Christ/' ** To live, is Christ ; to d-*, <i
gaSnr
"Death wounds to cnre; we &U, we rise, wa reign)
Bprmg from oar fatten ; fasten in the ikies ;
Where blooming Sden wllhen in our sight;
Dotilh f^fB us mors than Eden lost."
11
Digitized
by Google
114 DEATB ▲ BLESSBD STENT
The Cfaristka life is secure, for it k '' Hid vM. C^rui
in Q^df and v>km Ckritt, tako is our Ufe^ skaU appear^
then shall we als^ appear toith hm m glory,**
Are we, then, immortal ? Oh ! thea, we are '< blessed "
indeed ! Death is not the frightful monster which he is so
constantly represented to be ; he is an angel o£ Kght and
mercy, Teiling his resplendent gl<Hries under the shadowy
drapery of the tomb, lest the saints should become so
much enamoured with his loveliness, as to hasten at onoe
to leave this erring, darkened world, to dwell in his
radiant dominion, and thus deprive the earth ol' the salt
which has so long preserved it from destruction. His exit,
through the frowmng portals of the grave, is but to prevent
those who are ** in the Lord" from crowding, with hasty,
vnlling steps, the pathway to his mysterious dwelling
place, so delightful and glorious, as soon as the gloomy
exterior is passed. Can it be, that this body, soon to
become inanimate, and waste to dust, can, and vrill, revive
and live 1 that the eye, though dimmed with the film of
death, will re-brigbten, and sparkle with looks of recognition
and love? ,That this lifeless body, once so loved, and
embraced with the fondest affection and delight, but now
so loathsome that it is looked upon with horror, and we
bear it frx>m our sight, and conceal it from view in the
dark earth, will come forth more perfect and glorious than
ever ? Yea, saith the Spirit ; fit>m henceforth, " Blessed
are the dead tohich die in the Lord;** for " It is sown in
dishonor, it is raised in glory : itis sown in weakness, it is
raised in power. For thu corryptible must put on
incorruption, and this mortal must put on immortality.**
Then dball death be swallowed up in victory. Oh I are
they not *' Uessed** who die only to live for ever, in a state
so infinitely above the most perfect condition of humanity,
that it is ''not worthy to be compared with the glory
Digitized
by Google
TO tma GHKIiTKAN. 115
wbldi B^all be revealed in tis." We kflow in whom we
h&Te beliered ; and die realizatioii which we have ahteady
experienced, of the ability of Christ in delivering ub from
bondage to the fear of death, remoyes every doubt
Teapecting the iuU accomplishment of his promises, that
death shall have no dominion over those who have fled to
him as the rock of their refiige ; and, therefore, we know
that, when he shall appear, we shall be with him, and like '
him, fashioned after the pattern of his '< glorified body,"
and immortalised in love and holiness.
" Oh I happy iKiar, Oh f blessed abode I
I flhftU be neer end like my Godi"
The Christian is " blessed" m ''death," as it is to him a
sweet release from the toils and weariness of human life :
« Tketf rest from their labors.**
Rest, in this life, is an object of universal desire and
pursuit; and we esteem that man comparatively happy,
who, by any proper means, succeeds in escaping, in any .
great degree, from the measure of weariness generally
meted out to mankind* All men, like the homeless spirit,
are seeking for rest; and although they may hare even
four score years allotted to them, in which to prosecute the
search, yet all meet at the grave's brink at last, without
having gained the object of their longing; they all alike
find, that they are made to "possess months of vanity, and
wearisome nights are appointed unto them ;" and they are
led, at last, to choose death ratherthan life. The wicked,
in a spirit of hopeless despair; and the righteotis, that they
may go to that land, ''where the vricked cease from
troubling, and the weary are at rest"
It is passing strange that men vrill toil life long to
obtain the mere shadow of what they desire to possess ;
and, while laboring to grasp the semblance of happiness,
let the reality pass beyond their attainment " There
Digitized
by Google
116 DEATH A BLESSED ETBNT
remaifu a rest;** but few will enjoy it, becatise they are
unwilling to '* lobar '* that they may enter into it The
term "labor** brings the idea of exercise and effort,
of weariness and fatigue, all of which man desires to
shun; but whoever hopes to obtain rest, by avoiding the
endurance of these, will find that a false rest is accompanied
by far more pain and disquietude, tnan a life of the severest
toil and deprivation in the service of God. All relaxation
in this life, only lessens the probabilities of repose in that
which is to come. Let all fear, therefore, lest, while there
are such full and gracious promises of a release from
the toils and anxieties of life, we should at last come short
of its complete realization.
We are well assured, that the theatre in which we
now act, is one of unceasing exertion and of bitter
disappointment It is a state in which yre must wage an
unremitted warfare and opposition to the world in which
we live ; to the flesh, whose d^raved motions must be
kept in check, and subdued ; to ^e Devil, the great
adversary, who is constantly seeking to destroy our souls,
and who must be resisted with the whole armour of God,
and with an unflinching steadfestness, or he will be
triumphant These things will keep the Christian in a
constant state of activity ; and yet, if he is truly seeking
for an everlasting rest, he will not seek to shuq the cross ;
but be happy in being permitted to approve himself unto
God, "in much patience, in affliction, in necessities, in
distresses, in stripes, in labors, in watchings;" yea,
in ^'always abounding in the toork of the Lord** Paul
desired, vrith the most intense emotion, to be freed from
the dominion of .siij: ''Ohi wretched man that I am;
who shall deliver me fi:x>m the body of this death !" Biit
he never once asked to be delivered from his arduous
employment, as the servant of Jesus Christ, but rather
Digitized
by Google
TO TBB oaaiarujr* 117
floag^ to multiply his labors; and when about to close
his earthly career, His theme of exultation was, that
he had ^« fought a good fight,'' and had *'kept the faith;''
and having done this, he could, with just propriety,
appropriate to himsalf the glorious promises of luturo
rest, and a " crown of glory."
Toil, then, is the highway to the celestial resting place;
we must come up to its inheritance ''through much
tribuladon." No respite is promised — ^none can be enjoyed
this side of the tomb; and he who seeks to obtain it, does
it by becoming recreant to his master, and at the expense
of his own happiness. When we became fellow heirs
with the saints, we pledged ourselves to be henceforth
**fdhw hdpers to the truth," and " laharen together toOh
Crod;^ and this pledge will not be redeemed, until death
adds our names to the long list of those who have gone to
people his mysterious dominions.
If the port is an object of desire to the half wrecked,
tempest-tossed mariner; home, to the weary traveller;
health, to th# suffering invalid ; and night, to the tofl-worn
laborer; then is death a "blessed" consummation to the
iainting pilgrim of the cross. Then the toil is over, the
rest begins; the conflict is past, the crown is won; the
pain has been felt, the joy commences. And although
labor, or rather activity, is not passed, since all are the
messengers of God ; yet, it is labor which brings no &tigue,
nor aching limbs. We, doubtless, feel somethmg like it,
when we are engaged in the performance of that in
which we experience great delight, and which it would
be painful ior us to discontinue: we shall then realize,
in its fullest sense, what it is to **terve the Lord toitk
gladnesi**
Is, then, the toiling; faintmg fi>Uower of die Lauib, who,
overcome by the burden and heat of the way, drape
Digitized
by Google
116 DEATII A nSSilD «?BNT
exliausted on the burning sands of die East, amid die
snows of the North, the jungles of the South, or the plains
of the West; or, who is equally wcx-thy, he who falls
amid the conflict on the "Home field" — are all these
finally and completely blessed with rest and hapincssl
" Yea, saith the 8(pM,fnimhmcef<yrih:fir they rat/rim
their labors r
"There U an banr of peaceful reiW
To xnoomiDg wanderers given ;
Thftre la a joy fer aooli diatreaaed,
A balm for eveiy wooaded 1veaat{
'Tia ibond alone m heaT^nl"
There will be no more conflicts then with nnsubdoed
hists ; all will be peace within, for all there wiH be pure.
No more contests with files without ; fi)r all will either be
in glorious harmony with the whole fiimily in heaven, or
completely conquered. No more supplying the hungry
with bread ; for all will be fisd from the bountiful table of
Infinite Goodness. No more giving of a cup of cold water ;
fi)r each can drink his fill of the river of salvation, vHiosa
waters win fi>r ever quench the ragings of desire. No more
wiping away the tear from the cheek of sorrow; for G^od
will wipe away ail tears, and assuage the very fountains
of grief. No father watching with painful anxiety around
the dying couch; for there is '*no death there," this last
enemy having been slain* No more labor, no more
watching, no nMvre weariness, no more fears, no mote
deadi! Oh! indeed, this ''tvstehaU he gUfriamr fyr
Jesus, standing in the midst of hw ** blessed ubib," Will
say to each warring, toil-exacting spirit, " Depart henoet
These are they who have come up through great
tribuladon, laboring hard to enter in to my jwomis^
rest, and now, henceferthi they shaH 'reet from their
labors:"
Digitized
by Google
"Thej who die in Chri«t ure bleil^ '
Oan be* then, no tboagbt of gprieving;
Sw-eetly with their Ctod they rest,
AH tfa«ir toiU ttid tnmbUi leavfiigr
Lastly. They who ** die in the Lord," are "blcMed,"
because they receive the reward of their doings : " Their
Uforks dojolhw them,*'
They do not expect any reward on the plea of debt, or
merit; for none are more emphatic in disclaiming any such
preteniionsi than those who really could present the best
claims for so high a distinction. ** Not unto us, not unto
us, O Lord, but unto thy name be all the glory," is their
uniibrm exclamation. But although they disclaijn any
right or title to a reward, God in nowise intends that they
shall go without a proper recompense for every labor of
love. Although the Christian is blessed in a peculiar
4aann^* in this Ufe, yet he is never iiiUy rewarded for his
labors and aacrifices while on earth. The body is not
capacious and strong enough to contain the ** toeighl qf
glory" which &>nDs the measure of the reward which God
baa in store jEbr those who love him ; it must, therefore^ die,
that it may be raised embued with power sufficient for
itsi endurance ; and themifferings oi this life are dosigu/ed
to fit the soul £)r a mora complete enjoyioent of tfaa
future glory. ChiistiaAS sow in tears, that they may
reap in joy. God ia grieving them on earth, that they
nay enjoy the peaceful fruits of xighteoui&esa in heaven;
laying upon them light affliction^ that they may reoeive
hereafter a '' fiir more exoeecyng, aad eternal weight of
gloryr
We have no standard by which we can i^»t>XBBate
t0warda a just estimation of the value of those nswarda
wfaich^God win finally mete out to thoae who are found
^ in the Lord" The vocabulary of objects which
Digitized
by Google
120 OEATO A BLE88BD ETENT
esteem most valuable, is exhausted to furnish figures by
which to give us any oonc^tion of their worth. Gold is
only fit for paring the streets where they walk, and pearls
and precious stones for adorning the entering gates to their
glorious city of habitation. We are assured, however,
that "oLosr, immortalitt, and eternal life,'* are
conspicuous among the elements which go to make up the
fullness of joy which will complete the blessedness of the
ri^teous. But, with dns da2zling array wluch confounds
die imagination, we are informed, that *'eye hath not
seen, nor ear heard, neither have entered into the heart
of man, the things which God hath prepared for them
that love him!" What a glorious prospect! Its very
contemplation is a '' weight of glory ;" what, then, must be
the complete reality 1
In this blessed hope, how do earthly possessions become
debased and valueless. Death is the entrance to this
glorious land. The way is short, and easy of travel. It
only looks dark on the near side; once in, all becomes
light. When we approach, it appears like the pillar of
fire to the Egyptians, the blackness of dariaiess; but
when its portals are safely passed, it becomes Hke the
same pillar to the Israelites, radiant with the inefiable love
of God. If men can brave &e perils of the long and
tedious route to California, lor the possession of a few
ounces of gold, shall the Cbristiaii shrink back from the
way which leads to the dommions of death, when such
peerless rewards await his arrival there ?
What does death deprive us of, which it does not
restore m an hundred fold! It takes life, but it ^ves
back xnmiovtaHty. It removes from the world, but it
ushers into heaven. It separates us firom a circle of dear
relatives and friends, but it introduces us into one infinitely
larger^ and far more worthy of oor love and esteem ; and
Digitized
by Google
TO THE CHRISTIAN. 121
iesus Stands pledged to restore to oar embraoes thote
from whom death, for a time^ separates us. It compels
tlie believer to leave houses and Iands» bat gives, in returti,
a ** house not made with hands, eternal in the heavens;**
and a " possession which is inoocruptible, undeffied, and
that fadeth not away.''
Sha]l, then, those who labor and toil finr the Happiness
and good of mankbd, and the glory of God, and yet are
rewarded by those for whom diey labor, and sacrifice,
with injustice, scorn, and neglect ; who fmally die in rags,
lying at some rich xpan's gate, desiriiig to Soed on tiie
crumbs which fall from las table, and no man gives unto
them — ^shall all these, finally, veocsve a just recompense of
reward? « Yea, taith the Spirit;'* ** for their toorks do
foQaw ihemy
What, then, does it matter with the Christian, though
he be poor and dei^ised of men, and cast out as the
ofDscouring of the earth, and put to death as unfit t
live; he shall not go unrewarded, nor bo condemned
when he stands at the judgment, where Ood will rewat
every man according to his works, whether thej are good
or bad.
From this investigation of the subject befbre us, we
learn, that the startling annimciadon it contains, is ^lly
sustained; that, however opposed to. the evidences of our
senses, or abhorrent to our feelings, as we view death as
it appears in the pallid and decaying corpse, the gkxim of
the grave, and the apparent loss of all sensation and
emotion, it is, nevertheless, a blessed event to those who
are in the Lord. So truly does this hold good, diat it may
emphatically be said of all so dying, that the ** day of tbeir
death is better than the day of their birth,'' inasmuch, as it
introduces them into a higher and more perfect state of
bemg and enjoyment
12
Digitized
by Google
i2Sl DEAIK Ac rnkWUHmP. BTBNT
•4<Deflth ^hB 'S^-of. qU tUngB,!'- BKoibims <^ miJMk
worldling. **To die is^gainl'-' jresponda die expectant
beKevevi-*'' Deedi is en etonul ebep/' affirms ibe hoesdag}
adieiat^ «* The deed in Glinifc. shall awdbe, and cowm
ffnth, iBC0RuptibhD» imiecittaL and gloriied*'' . replies the
eonfidii^ OioriadaR.^^'' Death is the King of Tenws;'
tremblingly eielaiina the unpcepaied Ua¥^ler to the grave^
'*0h! death, where is thy sdng/ Oh I grave, vdiere id
* thy Tiotoiy V* Shoula the ttiiating disciple of . the crosa —
^' All that 1 hwre will I. give ior my li&T' groans th^
dying lover of this world. "I would not .live alwa^»i'-
responds ihe cmnndpeted fidlower of the. Prince of IMe^
** Away wiA death, away
With all hie alaggUh sleep and chiUinff damp.
Imperious to the da:^.
Where nature Binks into inanity;
How can the toal deiire
Such hateflil notfaingnesa to crave.
And yield with joy the vital fice^
To moulder in the grave t"
Thus shrieks the shrinkiog Toluptuary.
" Who, who wotdd Ihre alway away ftam hit 06d»
Away from yon heaveiv that Uiaalbl aboda*
Where riven of pleasure flow o'er the bright plains^
And the noontide of glocy eternally reigns f "
Thus sings the enraptured saint.
Why this difference, when death, in its physical and
apparent effects, is precisely alike in all cases 1 It destroys
in all, or rather efiects in all an entire change in the
material of which oar bodies are composed. It at once
annihilates the existence of the natural senses J and the
changes which it produces in the relations which mankind
sustain to one another, and the busy scenes of life, it is
one and the same to all, irrespective of character or
condition. This difference is plainly dependent upon the
Digitized
by Google
. TO ram <jamsnjM^ 123
refaitioiiship whidi we sustain to Christ* as we haVe siiown
in this discourse. If we are cannected to him by a living
£uth, death is disarmed and powerless; and he comes* noC
as the King ok Terrors* but as a weloome messeuger^ to
infdrm the wearf /i%^mi thkX tkt faour of rest has fully
come— he touches the tired wayiarer with his potent
waiuA, 9Lhi We ^ bleepH'in J^sn^" and passes to his rsward
m heaven.
Bat if stratigers to God, and to the commonwealth of
Bsr&el, then dealih oCiaes as the stem executioner of endless
retribution; he strikes, and all the hopes of die wicked
perish, and they sink into the abode of dackness uid
despair, to realize that
* Then if a deaA, wboce pang
OvtUwto the fleeting bremdi;
Oh! trbat eternal horron bang
Aroand the aecond death!'
And now, fellow sinner, let me exhort you, as yon
value the et^nal interests of your deathless soul, that you
at once make haste to secure an interest in the Redeemer's
k>ve; that when ymi die* you may **die mike Lord," and
find a home and rest in heaven.
Digitized
by Google
SERMON YIV
THE CHOSS OP CHRIST AN OPJFOT OV
GLORYING.
BT AEY,. a. BAI&D* D.D.
Prnideni of CumbtrUnd Cotteg^
"Bat Sod finWd thit I thmM giirj^MV^ i& d»' omH of^or Lard
J^Biw Chriat, by whoi|i th^ vorld it cnicified vn^ me, and I aato the
worid."~GalatiRiui vi 14.
The agencies, and the means employed in securing' and
promoting the salvation iof men, have always created
811 rpi^ in the minds of unbelievers. Our "Saviour, when
on earth, did tiot fulfil the expectations of the Jews. **l8
not this the carpenter's soni Is not his mother called
Mary ? And his brethren Jtoies, and Joses, and Simon,
and Judas? And his sisters, are they not all with us?
Whence, then, hath this man all these things t** His death
upon tlie cross, as u common malefactor, would seem to
settle the question, that nothing good could proceed
from such a source. In the progress of time, however^
the Cross, which it was supposed would be the end of
his pretensions, and of the hopes of his fblloweiB, became
the foundation of his fame, and the watch-word of the
whole Christian host. How different is the judgment of
God, from the judgment of man I *' Whosoever exalteth
himself, shall be abased; and he that huttbleth hknsel^
shall be exalted."
Digitized
by Google
TBB CROSS OP CHRIST. 125
It 'will be the purpoee of this discourse to show, that the
Crou of cur Lord Jetus ChrUt it a proper object of
glorying. In illustrating this proposition, it may be proper
to consider :—
First The Cross.
Secondly. Th^ reason why we should glory m the
Cross.
TUe Crossi in the New Teetamenn tflgnHfes : —
Fbrst The wood on whiehour Saviour suffered. The
erosB was an ancient instrument of capital punishment. It
was the punishment inflicted by the Romans on servants
who had comnittod crimes, on robbers, assassins, and
rebels. It was inflicted on our Saviour, on the ground of
his making hinudfa Icing, Although all his doctrines were
in opposilmi torebeUien, he wa» treated as a rebel
' Secondly. The Cross is osed ati an emblem of the
difficulties, labors, and dangers of a Christian life. This is
a hfaof self-denial, sufiexing, and. danger. ** If any man
will £ome after me, let him deny himself, and take up his
cross, and fbUaw me.'' '* And whosoever doth not bear
his CDQBS and come afisr me, cannot be my disciple.
. ThiidJj. The Cross is used as a symbol of the doctrines
of Sl^rationt xetvealed through the death of Christ. '* For
Christ sent me not to bs^tize^ but to preach the gospel ;
not vaAi wisdom of words, lest the Cross of Christ should
be made of none efiect For the preaching of the Cross
is, to them that perish, fi^olishnessi but unto us which are
saved* it is the power of God." Furthermore, this is
certainly the import of the Cross in this text; '<Qod
&rl)ad that I should glory, save in the Cross of our Lord
JesRs Christ/' Titrough the deadi of our Lord Jesus
. Christ upon the Cross, is revealed that merciful and
gm^ioua system of redemption which furnishes the groimd
of aJQtOur h^pea. The Cross is, therofiyre» a central point,
Digitized
by Google
126 VHS ttMBB OF OHU0T
ai;oun3 wUcti is collected every iDteresdng eVont connebCecl
with the derelopmentB of thifl b jstem. It h the consecrated
medium through which are transmitted to us the rajs of
light which proce^ from the Sun of Righteousness. This
is the sense in which the Apostle wcfnld gloiy in the
Cross.
The Cross is, therefore, an ohject of gloiTingr—
First. Because it dbpla^ the- infinke etil ef sin.
When we consider the character of hiiD who-suflfeiiBd, ted
the nature of the sofiermg, we must be deeply imprassed
with a sense of the demerit of sin. Sin is odious and
destructive in its nature. It is the abominable tbing
which God bates— die source of afi tbe wratchednesa in
ibe umverse. It is the fearM malady whidi baa brought
death into our worid. For its puhiafamen^ eternal fires
have been kindled up in helL Certainljr, it is a direful
evil Tet our Saviour bare our $mt m his oim body wptm
tAe tree. The intendty of his 'sufleeiing indicates the
magnitude of his burden. When in the gsrden, be sweat,
as it were, great drops of blood, "being in an agony ;" he
taught us what we must have suffered, bad die whol^
crushing weight of that burden fallen on iis. Had tbe
gospel palliated the original offisnce, or compromised, in
any degree, tb^ great principles of truth and holiness, then
we might blush to be considered its nunisters, or its
subjects. But when it displays, in all its features, the
bunung indignation of God against sin ; an indignation so
great, that it could be appeased only by the sacrifice of his
own Son upon the Cross, we may be allowed to exult in
the integrity of those principles which it embodies.
<< What shall we say, tbeni Shall we continue in sin, that
grace may abound I God finrbid.*' By the Cross we are
crucified to the world, and the world to us. ''How, then,
shall we, that are dead to sin, live any longer tirarrfn V
Digitized
by Google
AN ouwrr OF QhOMTWQ^ ' 127 ,
TSbfers is no oompnmiise.wilh aiiif either in principle or
praetioe. ** Is Christ, therefore, the minister of sin 1 Qod
fodnd." Rather in the Cross are displayed sin's most
offensive and odious features* and thsi tremendous curse
which it so justly meritau
Secondly. Because it illustrates the infinite wisdom of .
God. The whole theoiy of re4emption is a farce, or it is
the most striking di^lay of Divine wisdom wlttch can be
o^noetrad hy the^ human mindn Consider the authority of
the I«aw-giveiv the justice and neceosily of the hiw» the-,
fitness of the panalty« and the folly of the pffenoOi.
ConMder the highest power in the uuiveiee, pigged fer
the punishment of the offence. How oan this punishment
be escaped 9 It cannot , be . escaped. It cannot be
mitigated. The ma^eal^ of the^ law prescribed for all
worldsv where intelligence exists» must be sustained. How
can it be sustained, and the guilty saved I This question
is answered in that i^stem of redemption alone, which
is symbolized by the Cross* Infinite wisdom provided
one, who possessed all the requisito characteristics for the
aocompliskment of suoh a work. It found a surety who
h^d ^he ability to p^ the debt, and to sustain no loss,
thereby, and who had the right te direct his ability as he
diose. On the Cross was the debt paid, the ^w magnified
and made konorahle. Here was the sacrifice offered,
which satisfied Divine justice^ and made provbk>n for the
wants and the guilt of our degraded race. This is ^\,
my$tery <f godUmu; these are the things w<^ vAicA thi
Of^eU denred to loot.
Thirdly, because it displays the infinite benevolence
of Grod. This consideration is presented, in all its
fullness, by our Saviour: ^For Gt)d so loved the world,
that he gave bis only-begotten Son, that whosoever
bcdieveth in him, should not perish, but have everlasting
Digitized
by Google
life." 3baU we ooiMjQi&plcfte tbe bea^oleiioe of the
Father,, in giving, bia Soa-^hia oply«be^otten- SoB-»<kia
well-beloved Sou ? Shall we ponaider him giving up a
SoQ so 49ar^ to igooimny) to reprpaeh, and to deatki
And will we not be able, in Bomedegcee* to apfHsoisIa
the greatneas of " that love vAerewUk M laved w.'* Shall
we consider the vt^notarj hiiiiuliatio& 0f the Son ; his
pilgri^;nage,. bisadf-d^nialy his ag^tiy isx tbtt gard^, .and
Ibia iinspealfabte wflfeiffga upoA.th0,Crji(Ofls;t ai>d taye we
not hi^nei such an. epqp^resaion joi lovoi f# has n&vtff bew
made to znaxi ? " Greater love hath no man than thisi.tha^
a man lay down his life for his friends," £«it it ia Una,
that our Saviour offered his life. for his enemies. What
love is this ! But agaiii : Shall we coqud^r the offiea
of the Holy Spirit] He dwells widn jnmi. In our
wretchedness and deg^radation, in ^ur odocal pollolioQ asid
loathsomeness, ho adll oontin^ea:With us> for Jkei$Uh abide
with MS far ever. He dwells with us, for the purpose o£
purifying and elevating our- natures— *of quatifyiog iis £aa
the Doost exalted society-^-^-th^. society of angekand blessed
spirits in heaven. And is there not. in Uiis, an exprassioii
of unmeasured benevolence from God to maul Well
might the Apostle make supplication* thojt hia brethreo
** might be a^ to comprehend, with all aainlis» what is the
breadth, and length, ajnd depth, wad height | and to know
the love of Christ which passeth knowledge." Aiid ye^
who can comprehend what ia incomprehensible } or who
can understand that f0AMiii^j9«iM«^ An^wZe^f
Fourthly. Because it reveals to us a system of aalvatioii
through our Lord Jesus Christ. It has aU^eady been
suggested, that the sin of man brought death into tho
world: it exposed to hell. In man himself there wae
neither help nor hope. Nor had he a right to expect help
Irom any other quarter. His offence was great; it waa
Digitized
by Google
Mt-^mnof or OLoftTiNo. 1£9
He ivas in Mi No6d €md i» hit gore^ and
tkeve waa nona to pity. Y01 did Ged pky, and bring
.dflimrafice. Tho cettttral point in that cirele of meaxu
.irinob fanmgfat defiverance, mtbs the Bacrifice of the Oroaa.
itwaa fixuD benee floived the blood
« Waieh ipriaUad eTar th« baning tfatona,
And taowd lii« wmtb lo coMe."
TfanMgb tiio Bftcrifioa of the Oinaa, aahration ia oflbred
'«» dw moat degraded end niaen^le of our fhDen race.
43aii lie Apostle, ^'Thiaia aftitUbl aaying, and worthy
4aC an eoeepcatioii* dvtf Ohriat Jeaoa eame into the world
iD aiite abMia, of whom I mn chief.'' Shall he who haa
been in eapdnty^ refoiee in hb nmaomt Sh^ ^tub
euancipiiied aemmt rejoioe in hia &eedom f Shall the
goilty eulprit, wbo^ onder the gallowa, awaita the ftaiffal
TOtribtttiona of a 'violated law, rejoice in the intelligenoe of
a repriete, and reatofation to the privilegeB of dtizenahip;
and aball not we glory in the Croas, which aymbolheea oar
delfver«n«e from the cmve of that law whidi threatened
eternal deatli t ^ Withoat the ahedding of blood there ia
no remiaaiott." But upon the Oroaa waa abed the blood of
onr' Lord Jeaua Cbriat^ for the rendMion of ain. Here
waa the '^IbcRitam opened to the houae of Bafid, and to
tbe inhabkanta of Jemaalemy for ain and for imdeanaeaa.'^
Here waa aacrifioed ** the Lamb of God winch taketh
away tiie ain of the world.*^
» Fifthly. Becanae, aa fer aa we can conceive, thia ia
the only syatem of aahadon which could hate been
deviaed ibr man* It ia not proper, certainly, that we
dkould liniit the Almighty. Hia wiadom ia infinite, and
his reaourcea are beyond oar comprehension. Originally,
we could not hare conceived of any method of mercy.
The eircomatanoea of die tranagteeaion, and the character
of the govenmient of God, would have aeemed to fortiid
Digitized
by Google
130 TmsfCuomsovemuBT^*
ihe hope* A ajstem of<m«raj, boweiiebr, wis ^eviiadtDdr
brought infco execution. But tbe means were pecQlias.
Certainly we cau baye no idea of any eUien, whiob would,
have been likely to accompliah the ead« What, greater
efibrt of benevolence could have been aade^ thiui .wa«
made in the gift of an only and^weCUbeloved Son 1 What
more costly sacnfice could have been offbred, than the
sacriliee of him wfaa t< thought knot robbeiy to be equal
with Grod i" Under what other conQeiyab]eeisciw98timcw
<}oiild there have been such an imion of 0ie Godhead with«
the manhood, as we find in the peoKRi of the Medii^f^-
who suffered upon the Czoaa % And yet, thi»: union ws^
necessary, in order to our redemption. Indeed, this,
thought is clearly intimated in the Scriptures: '* For qth^ir.
foundation can no n;ian lay than that is laid^which ja Jfi9W<
Christ." '* Neither is there, salvatiion in any (oK^, far,
tfa/Bre is no other name under. heavevu gnreyi- aojiongf mqn».
whereby we must be saved." ** A^d naw^ O inhabitants pf^.
Jerusalem, and men of Judah, judge, I prayyou, betwix;,
me and my vineyard. What could have becin, dofi^ mqi^
to my vineyards that I have not doneuin it I" X will
BVgg^s^ furthermore that tibe .passing by of the.^ngsl^,
whjch. kept not their first estate^ is an indicaljoQ that^thace.
is but one method of mer<;y for sinn^irs. This method,
was perfected upon the Cross.
Sixthly. Because this system of salvation brings, hoiy)r,
to God. Kvery thing wluoh degrades the authori^ of thei
law-giver, degradps the authority pf the law. liTothi^^g,
wl;iich degrades the aifthority pf tjie law^ can he good» or.
useful The system of salvation exhibited through the
Cross, sustains, in the highest possible degree, the majes^
of the law, and thus the authority of the law-givec. The
government of God is good, and righteous, and ,it ought
tq be sq^t^i^ed. Qod hin^self is good, and jusi^ an<j his,
Digitized
by Google
AKittumyr^owmsnctum, 181
Mtk>tkfW^tt> ^^ rMpected; Ub faMfor dugfarco be
piKWMled. Sote-MWaeAn jddg^^'his ovm gtotyiailm
fifBt raodre by wiii^ he dan be aetuated. He, originAlly,
ekittcNl alefie, and fais Yootivtis to aotioil muat have been
JcMrivcd fifem hituseMi His own glory niay» dierefbte, wicb
r^^rencet be ceiniideied a ffaramotint ^oiisMeraCioii m all
Itti 'wof&B. Boi doea not tbe redemption ef man brbig
honor^-^lory to Ood ? Is Aot tbe exeitsiae of deroeney
tbe Iti^heai aotribttte «f authority, when that elemeney doe*
dbt take 'Ae p]a«e of juiiricel Itrwas a greitt^weric to
create. At this devel<>pmeiit of Divine powe^ and'
wisdom, <^the monung 8ta» wang tbgetfaet*, and kin the
aone of God afaouted for joy.*^ Btrt still, * t^e'trnufn
J6fin heaven &tfer one tikner that repented,' tJUin &ver
idkefy and nxne put fertam thai need n& tepm^mee**
Ervery ocsnptnTai mtmhatiott 'worch we have on the sebjeist
leads to die conclusion, that the gteatltet iBffi>ita of the
wisdom and benevolence of God have been' made
in the redemption of vArs, And certainly, his highest
glory consists in Ae exerdise of these. What are the
employments of redeemed sinners, and other bletted spirits
in heaven 1 ^And I beheld, tod heard the voice of'
many angels it>ttnd abont the throne, and the beasts, and
the elders : and the number of them waa ten thousand
times ten thousand, and thousands of dioosands; saying;
with a loud Yoibe, Worthy is the Lamb that was slain to
receive power, and ridies, and wisdom; and strength, and
honor, and gkny, and blessing.^ And again, ^ Sttying,
Amen ; blessing, and glory, aild wisdom, and thanksgiving,'
and honor, and power, and miglit, be unto our God,
for ever and ever."
Seventhly. Because this system of salvation brings honor
to man. Originally, man was in honor, but did not thus
abide. He has degraded himself by grovelling supeistition,
Digitized
by Google
wd bMftlf. •nnuklifjr. -'H« •!» igiimaiit> Bcttali, tEoi
Sa;« the Pstthnittr '<He btongfaEtltid up also'«^of aal
horribiapit^'Ottt'ofthe mity day, and set niy leet vpddn
rock, and eMablisfaed ny goiiigi»." By tlie Crote, iftfe taia
t^dUiCifi^ to the: wory." Oar pride is abated, >but Mxr
iiatere. ibi exaltad, L» it an faouor to fr Bdtti to be fiMd
feova tile 4oauiaoa of * hMt, ^and a^tiee^ and- irm^
degradiaf «BdbeMttiag>pattMiD ef ^le.humaii htu^V Ifil
itiankoBortaliiairca be elevated above tbe iaftiieaee of
&Q8em:did and selfish coaflideraticma whidi o6tttrol the
moet vulgar, and ih» mo0» gMnrdltn^t Is'itf wMn^ io
noouotte •our aliiaiioo' with tha w^inh-of the eajrth***-widi
tfaeiinanrr.cf .aa hour, ^aad alaid»our kindredfdiip la '**'&e
moDBii^uOtata-^-tio^lfte pem of Godl'^ Yel, fiiis is the
tflndcpwy of ^>-CroM, It elefatOB te intelleetttally. U
not Ghriatiamty^ the ibster^kiecker ofamkice and ^etteiif
1a.it«ot4he harUilger of dvilizatleo and refinementt Is
it not; at Ais motaeniftf cartfyingthe lilesBibgs of thiese ui
the ends of the earth ? Is it not eontiibnting, in every
peiatble way, to the highest dti^^ree of tntelligeiioe
liaottghottt PJucescaxd; ChHsiendomT It' improve utf
sookiiy, ■iDsa]ly,-aiid>phjnaioAy. OotMder i^ itiflu^<)e
in tfaepnmiakion of elvilfHsedom, and social order. "Wi&s
11. not the sahslitQtkxi of die peculiar doctrines of the
Crossi 4bc the 'traditions and sanctified follies of Popery^'
Which gara the Rdfenaers sodt power over the hetirts or
theor fellow menl And this power is sdll felt. The
dhaias vvluoh faomd the minds and the hands of men have
fitUeii o£ Wdl it be denied, that the social state of man
is infinitely better now, than it was when the gospel was
first published 1 Certainly, it will not But its primary
object was to elfeck has mond condition. His holiness is]
ag aMaUanoei— his highest gloky. And is there
Digitized
by Google
tS3
more mA mwl ^yigdaotn, justice «iid 'ftMit]r> tvhttfe 1l»
goApai doc» iMilr prevails ikuL wbwe it' Aie»f Wliawai
ooflUiul binuelf ao far aito mj sot Bmi wh^ this body:
10 £reed finam tbe dovoUdoa of death, wlien die power cip
the gpaie i8< brokttK, ivfaea thia tortuptiUe puts on
iwBoniq>riiQBf.aiidtlua,Aei«al»>iiimtartality» tbee ahaS man
U^crwrned^tmik- ghrgft mi* htmon mk2 peatoe. If it ia an
^eoec tp a man . t» fift ap thtf meaaure o£ lua beings to
g|yvar» Uamelf Iqr A«& *«(|^ «>d koi^ - ataadard of
intelUgaaea and hoBitOM ivUck God haa prescribed for hia
gtnreriiiiMDt, tti depiae the waatiog aad peaahihg interaais
of thia world,. and tO'SedK av impemhable treaaore in
baav^nr^'f an inberitaiice iacorrapdhle, and nndefiled, and
fbitf, fiidfltb.net away/' then deea.ihe Oroaa bring honor to
man., . It ia the aymbd of every aanctifying iaflnenoe n^iich
ia exeiftied upon iiiin ; .it ia the- ifoundaden of hia bi^ of
*' honofV gkuT-* inuBOxtalityy end eternal Ufa*'
Eightbjj. Becauae.tho doetrinesi of %vUcb it ia the
vjfBijoU hw^e made aa deep, and- deeided an impresBbn
l^N>n the world.
The ioj^uence of theae doctrinea ia to* be eonaidered;
first, in its kind, which haa bean aahitary, and aabiiary
only. This thought has been anticipnied, to aoase etHent^
But it preaenta a subject which ia not eaaily exhaoated.
Haa the inflQepee of the.goapel been goodb or eril f The
question cap be readily answomL Faeta wiU answer it
Should lye consider ita priociplea akne, we nmat be led-
to a &vorable conduaion. Theae are pwlect; Z repeat;
they are absolutely perfect. Were they practiced^ a parfe«t
morality would be thecesnlt. .^<The fiuit of the Spirit
is love, joy, peace, loDg-aofiaring, gentleaesa, goodness,
faith, meekness, temperance. And they that are Cbriaf a
have cruciiied the flesh with ita afiectiona and lusta: FW
the grace of God that bringeth salvation hath ap
Digitized
by Google
1^
aB meiv^teaAhtog us tfaati^denTuigtMuigodiiDMaaiid wcolflU^ i
lusts; we ahQuld live soberly, ri^teoualy,^aad: gadly» in/thb '
pneBent. world." ^Agsin, '' Put (hem in aund to be subjaot'
to priacipalides and powers to obey magietrntes, to-be >
r^dy to every good work» to. apeak evil of bo ttan^ to be '
no. br^wlera, but .gentle, flbojvjbgi aU maekuom' unte «tt
men." . Our Saviour .and; hm Apoedee. ianukated^oa oil -
oacasion3» the nace^fiOy .«£ civil obedience^ audi the poratftiiie
of the tocifd and moral virtui06..i.6ertaftBly, k^mojM >be
difficult U> couceiv^ of a oenvpl 9tream' from wieh ai
fowitain* They not only inoiikated^ such principlts, buftf-
pcacticed tbem. Could th^, tbe% be i^e nUmaief' of^ tm^f
But we have before U9 tbe praotiaiJi iUuatratiotr <^iibaB»
principles* Tbe eflecta are aakitary^andsduttary -onlyv'
Tb6i proof would fill a vx^luaae. Pu£e Christianity is 1]k»'
tbe-.^nver. of watei;. of lif&" Let.uS' cany oat dw
comparison : Oa wchmde 9f ike river is there the tree ef
lije^vihkhh^ar^^^adve iMMt^e^
every vumthi andtkeleaopes q^the tree eamjvr tike Aeaiimg"
of the nationi. I forbear extending dm tboagfat.' Nk>'
man« lean understand llw tnflnfmce of 'the pTineiples oi
Chnstianily*' without, admowledi^ng the aptness of the
ilUisdsation* • . .
£iut the influence o£ these doctrines nay be oanaidered,
s^cciodly, in its extent. . Sa^ the Apastki, ^^Tbe preaching
of .the Ciross is to tibem thatperishrfootishness; bat unto xm
which an».savedt it is tfae^iMoer <^ God.*' This statement*
is stiikingly ilfostrated in the eObcls of tfas go^J, as
preached' l(y its pnjmtive nmustry. Consider viiio they
were ; the disadvantages under which they vrere placed 7
the fearful odds with which they had to contend; the
peisecutioaa which they suffered; the prejudices, deeply
rooted sod inveterati^ wfaich they had to -overcome ; and,
notwithstanding all, the success which attended tfaeir
Digitized
by Google
lalobi^ The eennon'on d»i digr of Prataootfj itas
failotvedby .tbeoonvanion of throe thPoiiMUKL - Tfab
BdrrooiB i9«» d^t«redm- JertMudem^ within sight of tlid'
Oross^ sdil flttttied with the blood of its hallowed tietitn^
Id< a &w days the naniber wae inereaied to five thousand'
In a AwT' years thieee were a great nninber of diseiples ia>
etbry city and. provkMe of the itoBia» Empii^. In the
commenfeAeat. of* tiie Ibiinb iXtMty ' die power of
Baganmvwas booiBeti^ dnd the Orow was inscribed upon
the baaneraof tbr conqaetiiig legions of Ooostantiiie.:
Shall I alltule to the introductioii and progress oi
Mohammedlna? 2a die proinotio» of Christiaiiity ne^
weapons were used but thcee of tntth» addressed to the
oodecstanding and the heart The fake prophet carried
the Koran in one' hand, and tiie sword in tfad other. The
naoons might dioose between coaTOrston, slavery, and
death. But to one of the three they were compelled to
sabmity or to oppose &ce to face. The fiiirest portions of
the earth were desolated, and miUions of hmnan beings
fell beneath the sword and the battle-axe. Mohammedism
WHS euoceasfiilt but Christianity was more so, in a tenfold
degree. Contemplate the crescent and the CrosSi after a
rivalry of a thousand years. The one is feeble, spiritleBS,
sinhiog under its own weight; the other is iUU of hfe and
energy, enlarging its borders, strengthening its posts, and
looking oonfidently to the oonversion of ^e world. Is
there not, then, a power in the Cross, to awaken to
attention and subdue the heaits €f£ the most rebellious
men 1 The truth is, it possesses a Tirtue, as a religious
symbol, of which human reason can render no account.
The efects of that virtue are viable to our eyes ; we feel
them in our hearts; but when we attempt to explain them,
we find ourselves unable. Its power is mysterious, but
invincible.
Digitized
by Google
136 THB C&OSS OF CHSItT.
In oondiuion, let me remark, that if we find in the
Cross an illustration oi the demerit and punishment of
sin, of the wisdom and benevolence of God : if we find it
a source of honor to God, and honor to man : if we find
in it an illustration of thoz-powef of t^U^ in awakening,
expanding, and exalting the human mind : if we find it
elevating our affsctioBB, and . dosireB»' aad.bofies, ai4;
finally, ourselves, fixim earth, lo b^ven, oeitainly the
Cross is an object of glorying. At its foot, it becomes us
to fall; behind it, to Ude ourselves; to acknowledge its
virtue and efficacy; and to devote oimdves to the
promotion of the knowledge of that system of salvsttoYi of
which it is die symbol.
Digitized
by Google
SERMON IX.
»HE SINFULNESS; POLLY, AND DANGER
OP DELAY.
BY BJIV. JOHN a YOyj&TQ.
fretiietU of Centre CoBege, DamiUe, Ky.
'' Yelix tremibled, and answered* Qo thj way for this tiine; when 1
hkve a convenient seaion. I will call for thee." — ^Acts zxiv. 2S.
*' To-morrow oball be as this day, and much more ^
abundant,'' was a saying of the drunkards of Israel,
in the days of Isaiah. But the expectation, expressed
in this language, has not been confined to the times of
the prophet, nor was it pecuh'ar to the sinners of the
holy land. Such has always been the fond calculation
of every sinful, foolish, and self-deluding man. Each
morning that he awakes, he sees the same sun, which
he yesterday beheld rising to gild the heavens ; he sees
the same world around him; the same sky above him;
and, as day passes after day, the continued recurrence
of the same scenes deludes his practical judgment,
making him feel as though these familiar objects were
to remain for ever — as though his lot were fixed and
changeless upon the earth. It is in vain, that reason
remonstrates and protests against this delusion ; in vain
she whispers to him, that myriads, before him,, have
passed through these same scenes, and are now gone
from them for ever — that soon a morrow will come, which
13
Digitized
by Google
198 TW^^ 88«ra.NMB»vVOLUT»rv
hv eye •hall not behodd-^-^^at boob the worm of thb '-.
earth must prey upon Us body; while his soal mqst
depart to a region far distant* and far diflferent from this.
Id vain, too, the wamittg voiee of the Most High speaks • •
to him through his .inspired wocd» admonishing him to
** work while it is called to-day," and assuring hiro, that
sqpB ^'.tbenight «Qtnelh« whea bo omui oan'wdrk.*' He
still lives on, the victim of voluntary dehision; and is oAbu
fouiid expecting lo^g years of earthly enjoyment, even -
when treading on the verge of eternity. Nor does. be.
expect the morrow to be mereiy ** a» tUs day/' it is^te be <
much "nKHre abundant.'- The future is expected to be.
far better than the past. In the dilnness of futurity he
di^<iove«s nothing bult the objects of his h6pes ; ' he eees
not the hindrances to their attainment; he sees not the
new difficulties, perplexities, aiMi diaappoifttraents that
await him. He surrenders himself to the pieaaang dreamt
tbsjt, at some coming period, all his projects will be
accomplished, and all his desires gratified.
Such is the delusion, under vrhoBO influences all of ns
are naturally disposed to put q% to some fiiture day, die
work of securing our eternal salvation. This was the
feeling under which Felix acted, when he said to the
Apostle, ^Go thy way, for this time; when I have ki
convenient season, I will call for thee." He had listened to
the ambassador of God as he '< reasoned of rtghteaiisuesa»
temperance, and judgment to come," until he was made to
tremble, in view of his own condition. His: judgment was
convinced, his conscience aroused, and his soul alarmed*
He felt that the concerns of eternity were too important
and awful to be despised, or neglected ; and he retolvid
that he tDould give them 7iu attmOaiu But his occupationa
v^re then numerous, and his ten^itations to go astsray were
strong; all thii^ combined to make th^ aaaaon i^[»p(aar
Digitized
by Google
1»'
todUm'^peadiavfy iinaKkablB'ibr.iiie ooduiieiiMitiedCof •
ro&gmu&kSo. He boped thai muo iuliiro •oaBOft'Woiikl
be more ooinrBnieiil; and thai moi^ comfmiaU seoMmhe
determined fae would embraoo. Thna be quieted the
remonatraiioea m£ bis. cDnacifenoe^ by a pramtm of Juiure
amnkdmrnt; htst^MB ptaaum he never JklJMM. He oftes
again Bdimfor Paul; but never tc^hear him **rei8on about
righcecnmken^ tmmp^rBnaef and ju JgBHint to comtJ* Hm
impressiona rapeedilf ^ ^rore aipvft ibr we find* bnto
endaafwing) to exmrt moiwjy for bia lelenBe^ (torn n
priaoniriwliom he kuewr to be innoeent^-KXie whom Ub
own eonacinnoe bad coiapelleii him to rsoognise as one
clfltfaed widi the atuhoritgr d betfven. And when be
departed from the land, be left tins priabnar still in bonds*
meroiy to grttifytbe ^vindictm fe^ings of the Jews.
Sueb was the conrse of Felix. Instead of finding a
waam convenient, season, each saeoeHore' season became
less ceiraeaient; instead of beoomi^g better, he beeame
worse ; instead of repentance beeomnlig easier to htm, k
coMtidnallj became baider. He learned, by hia own
experience, (what thousands, since him» have learned by
tbeirB,)tfaat, to emnm imr deitrmctim, nolft^giMrS'W neeilid
lAa» to defhr aUr npimUmee*
Felix, too, my friends, had, ia all pcobabili^, more and
stronger reasons £ait his procrastination, than any of yon
can aliedge^ to justify a similar course,- which j^psn may be
pnrsning. He had a greater jmtture of iuMeuf finr he
was the governor of a large province, and accountable fcv
its adminiBlzation to a moat strict and cruel master. Ha
bad atromger temptoHans to pleasure^ for bis great wealth
and power furnished him with ampler means <^ gratifying
bis appetites and passions^ If, then, the disastrous
consequences of diBobedience to the commands of Jefaovyi
wnra not averted, or mitigated, in the caae of Felixi by
Digitized
by Google
140 TUB «UfFULlfBS|S, FOLLT,
anj 0f tfaoae cireumsUnceB whioh Jke mig^t have .pleaded
in extenuation of A» guilt; how can we imagine that
MtmHar, but wetdter excuses, will avail any one of «#, when
^^Ity of the same offence ?
The service of Go4 is every man's highest employment,
his paramount duty» his only source, of permanent
profit and honor, his sole preservative from everlasting
destruction. This work ought, then, to be commenced ^
the very earliest opportunity. The moment we first learn,
that God permits and commands us to serve Him, we
ought to accept this service with alacrity, and enter upon it
with energy. Fully assured that the least delay in its
commencement may be ruinous, and muH be criminal, wb
wish to press, seriously and earnestly upon your attention,
some considerations which exhibit the sinfiilness, folly, and
daii^r of all such delay.
First It is a folly and a tin, for any one to resolve
to do, at some future thne, that which if his duty now
as mstch Of it can he then. The service of your Creator
jonfeel to be a duty; and you acknowledge that you feel
it to be such, by determining that hereafter you will
undertake its discharge. But all the reasons whidi prove
it to be a duty, prove that it is a duty now, and (hat there
is as much obligation to perform it now, as there will be to
perform it ten, twenty, or thirty years hence. " Now is the
accepted time, now is the day of salvation,'' is the
language in which God addresses us. And again,
•« To-day, if ye will hear my voice, harden not your
hearts." "He now commandeth all men everywhere to
repent." It is asserted, or implied, in every argument,
and every appeal which God addresses to men, that the
moment they hear his voice, they are bound to obey it
Our reason and conscience, too, bear witness to the same
truth. On what principle, then, can we justify our conduct
Digitized
by Google
AND DANOEA OF DELAT, 141
In withholdnig from 6od what is now hb duel Fof a
rational creature, guarded by Ms care, sustained by his
hand, and enriched by his bounties, to withheld from Hill)
his affection and services, is robbery of God. And hotir
can such a course be palliated, or defended} Does it
not proceed on the idea that our Maker exacts too much
of us, and that we hope to evade the rigor of his demands?
Is' there not a wLsh, and an attempt to compound' the
matter with God, and put him off with lesS than his due 1
tThe debtor, who, when able to pay his creditors; shouYcl
insist on their compounding, and receiving but a small
portion of their just dues, would be considered as
shamefully dishonest, and guilty. Is not the dbhonesty
^eater, and the guilt mare Jtagrant, when we wish to
defraud our Maker of his lordship over us — ^when we wish
him to be satisfied with but a portion of those services of
our bodies and our souls, all of which he has a right to
demand, and all of which he does demand t
Look at it further, and you will see that this conduct is
as deeply marked with ingratitude as it is with disTumesty,
God appeals to us as our Friend and our Fathcr^^as the
Author and Sustainer of our lives — as the Giver of all our
mercies, and asks us for our love and service now. But
his appeals and remonstrances are alike in vain; we
acknowledge the obligations, but refuse to iliakd any
fvttems.
When, therefore, a man determmes to postpone the
service of God to some future period, let him remember
that it is a refusal, before the Searched of hearts, to be
governed, in his conduct towards Him, by those common
principles of justice and gratitude which regulate his
intercourse, e^-en with his fellow men — a refusal to regard,
in his conduct towards Him, those ordinary principles of
morality, the ^siegard of which, in his actions toward Im
Digitized
by Google
142 ttOL flflNVtUMTS, WiXLh%
feSkfvr men, wotdd not only brhig down upon lum dio
indignation and soorn of die virtnoui^ but woold imnraro
him witbm tb^ walls of a prison, or drinB liim as an
outeast fnom civil society, I leave it to yoor own
oonsoienceB to^ estimate what most be the shamefolness and
sinfulness of sueh a eonree, in the eye of Him who seedi
all things in dieir true colors, and judgeth of all tlnngs
aright I leave it to your own consciences to conceive the
feelings vnth whidi he most regaid snch a course, and the
pumuhmeiU with wbi<^ he will visit it
Secondly. The fottpcmemad of Goi^M tertice is the
postpoHement cf your cium enjoyment If you will permit
yourself to reflect calmly and seriously, you cannot fail to
perceive, that a life of faith and dependence upon G}irist,
a life of obedience and devotedness to Gt>d, must yield, even
in this present world, far more happiness than a life of
worldlhiess and irreli^on. A religious life is one that is
accordant wkh the higher principles of our nature, and
promotive of its perfection. Our Almighty Creator has, as
a vrise and kind fether, framed all his laws with a view to
the welfare ef his children. He has not debarred us &om a
single pleasure! which could be enjoyed without injury ; nor
has he imposed upon us a single hardship, which is not, in
some way or other, the means of increasing our felicity.
That holiness from which men often shrink, aS somethmg
irksome, unnatural, and unemdurable, consists only in an
entaie abstineiK^ from what is degrading and noxious,
and the steady pursuit of what is ennobling and deligfatfuL
That God, from whose presence men would often hade
themselves, and the very thoughts of whom fill them with:
apprehension, is the Bebg who is the light Und liie joy c^
the universe ; is the One, of whom we are assured, ^ his
love is life, and his loving kindness is far better than life.'^
Look at the pleasures which religion oflbra to you even
Digitized
by Google
fiera^ and a^ark bQw etory- monmnt ytm nwnnin awi^y
from ber pa^ you ai^ 40prmag y^MDXMlvos of |be b«9t
fmjoyineiils of -which your oa^Hre i» cafiablo.- JRoflect
iq^en tho ploaBD^ that might be roooived &ojg[k, oonnaunion
with th» Fatbof of our qpuit*. *' I wiU dwell with you,
and I will be ypur God, aad ya abaU be xoy people : ye
shall, be my eons and my daug^rit Mitb the Lord
Almighty," Need we speak of the high ddight whicb
such iotercom;se. with the hi^^ and lofty One. must impart
to a child of dust ? ObservOi tooi the permaoeot pleasure
t^, springs from cooiidence in God» and a sense of
security amid all the changiDg scenes and threatening
evils of life. To, feel that <*the arrow that flieth by day,
and the pestilence that walketh in darkness^" are alike
contDlled by one.idio delights in protecting U9» and wiU
permit no , real ill to befall us ; tp feel " persuaded thaX
neither death, nor life, nor angels, nor priacipalities, nor
powers, nor tilings present, nor things to come, nor height
nor depths nor any other ci^eature, shall be able to separate
us finom the love of God which is in Christ Jesus our
Lord;" to feel, that* uiider all circumstances, '*God is
our refuge and strength, a veiy present help in trouble.
Therelurey will not we fear, though the ctarth be removed,
and tliough the mountains bo caiTied into the midst of the
sea." To feel thus, must ceitainly insure a degree and
kiiuL o( enjoyment for the absence pf which* no amount
of worldly good can ever furnish an e(|uivalent. The
pleasures of an approving conscience^ tOQ« are feund in the
paths of obedience. Our sins do not rise before us, like
ghastly apparitions, to terrify us, and threaten us with tlie
Tpngeance of an offended God. We can look back, with
tranquil satisfaction, on days spent in the service of God,
and the nights in which our meditation on Him was sweet.
We can realize the " blessedness of that man whose sin is
Digitized
by Google
144 vn mnvthfrnm V4)Kt.v,
pardoned, and tvliose iniquity is covered.** The bope of
**an inlieritaiioe, diat is incoiTuptible, undefiled, and that
fiideth not away," is a sonrce of additional blessedness to
tiiose who ai-e walking in the paths of obedience. Most
glonoiis things are spoken of the city of our Qod. Tb
this, as their final dwelling place, the thoughts of such as
trust that they are redeemed by tlie blood of Christ, are
often naturally and necessarily turned. No clouds of
advei*stty can ever shut out from their souls the light of
an anticipated heaven; its brightness can illuminate the
darkest dungeon, and its glories are most clearly seen,
when the eye is dimmed by tears.
Even from this transient glance at the blessings which
religion furnishes to us here, do we not discern sufRctent
evidence to satisfy us of the literal truth of the inspired
declaration, that *« her ways are ways of pleasantness, and
all her paths are peace ?" Is it, then, wise to defer, to a
future season, the enjoyment of all these blessings ? Is it
wise to postpone the commencement of a course of life,
which God recommends as a course of happiness, and
which the concurrent testimony of the good and wise of
all ages, declares to be pleasant in its progress, and
glorious in its termination ? You are now living on, from
day to day, sensible of your inability to guard against the
ten thousand accidents, any one of which may be fata! to
you, yet without any higher being to confide in as your
protector and friend— conscious of the guilt of many sins,
yet with no security against the dread retiibulion which
an awakened conscience may exact— assured that you
are to exist for ever, yet with no hope beyond the grave-
aware that you are a pensioner on God's bounty, yet a
rebel against his government, and that, while living in his
world, you are living under hiis frown. Is it not folly and
inadtiess to continue, even for a day, in such a condition t
Digitized
by Google
Aim D44IOSft. or JKBIiAT; 145
• Thiidly, Aaoilior clear proof of tlie weakness and enl
of delay, is found in the Aet^ that, as long as you dedim to
ireak qjfyowr mns hy immediate repentance^ and oomm^tnee
Out service ofOod, yon are busy m laying up materials fir
your own ufretehedness^^ou are promdiMg a store ef pains
and penaUieSt that must he endured in the subsequent part
^ this present life. Many of the evi} consequenoet of our
sins remain even after their pardon has been obtained.
God may, and does, pardon, upon repentance, and remit
the punishment annexed, by his moral law, to our sins.
Sins repented of, will not meet uninthe Juture judgment;
but the punishment that follows them from his natural
law»— diose painiil consequences of our sins, thst, from
our eonstiiutions and circumstanees, we are made to
uaSSBT-^these he usually permits to remain. Thus, a
broken constitution is not repaired by a tardy repentance.
God will not give back your property squandered in
sin, your opportunities of usefulness and improvement
n^lected, and now passed away. Your evil habits and
depraved tastes, formed by indulgences which his law
lbrbids» vnil not be eradicated- by a sudden resolution.
Your depraved appetites and passions — ^those internal
foes whidi you are nourishing to your own destruction,
will cost you many a sigh, many a groan, and many a
tear, in the struggle to overcome them; and their
complete conquest, if ever eflfectad, will, perlnps, only be
effected by the dissolution of the body. How many dark
hours are often spent, by one who has trifled and sinned
liway the better years of life, in looking back upon the
past How often does be see deeds done, which he feels
that he could freely give a world, if he could only undo.
He sees, perhaps, around him the ruin which he has
wrought, but which he strives in vain to repair. He sees^
&st drifting toward the cataract of desbroetion, those
14
Digitized
by Google
whom his example had draws, or his hand mpeOej
into the stream* Escaped himself from the danger, hm
warnings and entreaties are addressed to ihem in vain—
regardless of his cries, they harry on to their doon — atid
he feels, that though he was once mighty to do etil* he is
now powerless to do good. As he looks back upoa the
siiis of by-gone years, he feels the bitter emphasis of the
question, addressed by the Apostle to others in a similar
condition, " What fruit had ye in those things of which ye
are now ashamed V* He finds, by his own sad experience
the truth of the divine declaration, that " their iniquities,
though pardoned, are visiUd with the rod^ and theif
transgressions with strij^* Thus we see Job mod
Davidyin advanced life, earnestly praying for the removal
of the consequences of the sins of their youth. Thus we
see Eli, in his old age, suffering the severest affliction,
brought upon him by his sins of former years, in the
training of his children. He was pardoned by God, hot
his criminal neglect caused his &mi)y to be dispossessed
for ever, of their honorable station as chief priests of the
tabernacle of Jehovah ; 'while the misdeeds of hia sod0»
Phinehas and Hopteii — ^misdeeds, the result of his own
weak and sinful inAdgence-— bowed the old man's head
with sorrow, and abruptly and violently precipitasted him
into the grave.
Why, then, should any one delay drawing nigh uolo
God, while, each moment of his delay, he is sowing the palh
of life VTith briers and thorns, which will pierce his soul ia
the days that are to come 1 Even a wordly poet, who
marked the events of life with an eye unequalled for die
comprehensiveness and accuracy of its observations^ ham
told us, that
" God maket eooorgei of nen't plemsftnt s ini
To whip them wtA."
Digitized
by Google
AND BAlfCaR or DSLAT. 14t
Yoa ^re now platting those 8cor|Mon lashoa by winch your
beails must hereafter be lacerated. Will yon delay the
glorioQB and ha{^ service of the Almighty^ to continue in
this work?
Fouithly. There is another loss of immense magnitude
incurred by your postponeuient of the sertice to which yon
am lirged. Ym amt lomg tht opportumty of treasuring
wp for yamrsdf etermd rewards and et^oymenU. We are
Itfought into the kingdom which God has prepared for his
people, solely by die- merits of Jesus Christ, roceired
tfaronj^ faith. Bat our comparattye standing in that
kmgdooi depends on our unprorement of God's grace,
and the opportmrfty he gives ns of honoring him, and
purifying our owh sods. As '* one star diifereth from
another star in gJorj^* so there are different degrees of
glory among the ransomed inhabitants of heaven. The
servant, who had gained for his master ten pounds,
received authority over ten ettke; vdiile he who had gained
fm ponods, was set over fve cities. Thus our Saviour
himself has taught us, that he who has done little for Him,
wilt receive con^aradvely little in the kingdom above;
while nearness to the throne of the Most High, and large
honors^ will be awarded to him who, while on earth, has
aequmd ranch of his Master's likeness, and labored much
for His glory. And think not that it is a matter of small
consequence, provided we can only enter heaven, what
may he our particular condition there. It will be, indeed,
an unmerited mercy, for any of us to enjoy even the
lowest condition in the abodes of bliss. But surely it is a
noble and holy object of desire and effort, to attain the
highest glory and blessedness which our Heavenly Father
offers to us in his own courts above. This is no object of
unholy ambition, and the pursuit of !t can never lead ns
astray. Pause, then, before determining that you win
Digitized
by Google
148 TAs fffNnrLimr pollt,
postpone, for 'th« pr^teiit, the worlt to itrMdi €h)d^iimte»
you ; and reflect that, by dallyihg for a time in the 'smftfl
pleafliircfl of earth, even if j6a should ever gain admission
to the reahns of (he blest, yon may lose a stadon so
stkperior to the one whidi will be attained, that the loss of
its higher enjoyments, for even a single day, woald be
worth more than all the worldly pleasareacomtmted, which
have ever thrilled through the soul of man from creation's
dawn down to the present hour. For it is certain, that iSttb
longer yon delay <he woric d purifying yotxr soub, and
glorifying your Red^mner, the less of this.woric can hb
accomplished, and the less of. your offered reward can be
secured. Then, by all the heights of glory which may be
reached, by all the nearness to Gt)d^ dirone whidi may
be attained, by ell the unspeakable' joys that may be won,
we vi^ould urge you to an immediate commencement of the
service of Jehovah.
Fifthly. The danger and evil of your delay, is further
exhibited by tke Jaet, that many, wkUe thus aeth^, are led
to adopt errart uihiohfor ever shnt them out from idiwUUm,
Why is it, that any man adopts the resolution, So seldom
executed, tfiat he will, by a fhture repentance, secure his
salvation % It is because conscience, and ' a dread of
punishment, haunt him with dismal forebodings, whidi he
tries to dispel by promising to himself, that, at some future
time, he will propitiate Gkkd, and escape his threatened
wrath. But if any better means of satisfying his
conscience, and conjuring down lus fears presents itself,
he will eagerly avail himself of it. The state of mind,
then, which leads a man to determine upon a future
repentance, predisposes him to the belief of some one or
other of the various plausible and destructive opinions,
which, if adopted, vriU stupify the conscience, hush the
whisperings of fear, and lull the soul into false security.
Digitized
by Google
A^P D|AN0UI OP nSLAY^ 140
JSoch erxxMBB pcoBent Jto amasy in Uiis conditioD, a fiu: more
^(Bciuai ramedy for tJbo iUs with wliich his aool ia trouUedy
than, the. one ha is using; Ibr they not only o£fer him an
exemption from xh^prumt txaxAAe and annoyance of an
i9MMdiai» refi>rma)dony hut they entirely delirer him even
from the dU^mU^ apprehension of a ^^f^mv irksome task.
Each one of you«. who is now living in eipectadon of a
future xepeptance» feeb as if he can be in no danger cS
such an issue of his determinations; but so thought all the
•mtlltitivies who, while waidngi like you^ have been beguiled
by deceitfol emus into ixretrievabla woeu The Scripturae
most clearly teach ub> that Gkxi gives men up, while in this
state, jto brieve a lie; so that their destructicm is made
certain, as a jnut puimshmaU of their vmjuit^UMe and
msics^ ^SfsMiopi in heaikening tohis caUs. They perish,
" because they receive not the .love of the truth, that they
might be saved" '*For this cause," we are told, "QoA
shall send upon them strong delusLon, that they should
believe a lie; that they all might be damned who believed
not the truth, but had pleasure in unrighteousness.
Sixthly, It is ioHlj to defer the service of Gk)d, when
.we know, tiat Ac rc^toci^MM of Ads law are never relaxed.
His laws are imchangeable; for they are founded on oar
natore and our obligations ; and these continue to be the
same in old age. as in youth. In our youth, God calls upon
us for faith and love^ repentance and obedience ; and in our
.old age, he calls upon us &r the same. But there is one
impoitant difierence. To the young, who obey his call,
God promises many advantages, which are not promised
to those who are late in hearkening to his voice. When
jreligioa calls upon you in old age, her demands are the
eifMCt but her offers are leu. In this respect, she reminds
us of the Sybil of ancient story, who, though she destroyed
a third pert of her books of sacred lore, at each successive
Digitized
by Google
190 XBB wmruLfrnm pou^
refusal of fhe Bmnan king to pvrdmae, pMnisttd' in
demanding, for Uw duniiiiBhed ottmber, the same price at
which the whc^ might have once been purchaeed. Defer
till old age a dosuro with the oibni of God, and you will
find that h» reqniies of you the same determined etroggle
againt a cocmpt nature, the same resolute denial of self;
the same entiie devotedness to him, which weie ivquked
of you when first he incited you to enjoy his Ifieasings.
You nuiflt ''take up the cioss^ and deny youraelC'^ You
naiafe '< crucify the flesh with its afections and lusta^' You
muBt "die daily unto sin, and lire unfio Christ/'
We have sodd, that the requisitioDB of God's law ate
ever ihd aame. They are so, in one eense-^jor God
changes them not. Bat, if we postpone compliance
with them, their requisitions will incvease ibarfitlly in
magnitude and diffioolty. In tJkemtdpesp they remain
as diey were; but the change in omr ohdiruUara
and ^xmiuttmcei will alter them greatly to us. When
a ^eadthrift haa wasted his resources in revel and
debaucheryt his debt* may be the same which formerly
pcessed upon him, when his estate was unimpaired ; but
it now promata to him a very diffiasent appearanoe, aad
requires of him a Tsry difierent degree of exertion to meet
its demands. Tbusi the neglected requiremrats of the
Almighty* a^ our powers become impaired by continuance
m sin, assume to us a ^ery difierent appearance^ and
denmnd o£ us a very difibient degree <^ exertion, to
enable us to fulfil diem. This, however, naturally leads
us to another Tory importaat consideration.
Seventhly. lliB Menrice of Qid u tmdered nuife ii^ffkmU
amd kopdemf hy every day's contimumee m em, Jrom the
/actf that our emfid hakiU gam fixedmne am A streagik hy
iime. Between the natural aad the m<»al world these is
hece a most striking analogy. An oak, while it is a twig.
Digitized
by Google
dam DAwmt op dbljlx; 1^1
or a flnpliiig, may be bent bf a single hand, and trained
ito grow in any direction. But afterwards^ when length
€£ yean baa taken from k its pliabiliiy, and impaxted to
it firameas, die strengdi of an hoapdred men eannet
stniigbten it: It will continae to grow on, aa it baa
grown, apreading wide ita bnuicbea in the air, and Btt&iag
deep its roota in the ground, and} the ligfatning aball blaat
it, or the ten^st aball t^r it from 'liie eartiK A apark
of fire, too, wkicfa mig^ be exdnguiahed by a aingle drop
of water, if permitted to kindle, may aoon aproad a
conflagradon wbidi will wrap a whole dly in flanwn.
Look, now, at any ainfbl habit, and aee if k doea not thna
aceumolate atrengdi by eondnuance, undl k mcreasaa
beyond all unr power of control. In die case of the
drunkanl, the oovetooa, die Mnbitious, or die debauofaee,
we can mark die progreea and the power of these habita
moat difitincdy ; and in die aoul of every uneonreited
man, there is a simttar proeesa. He Uves in die indulgence
of many sinful faalnta of diought, of feeling, and of aodon.
Eaoh &ite €f then mutthe brokm^ if he ever- tuma to God ;
yet the atrength of each one of dieee be ia now foelidily
permittnig to increaae. You cannot, perhapa, see the
growth of theao habita in your own caae ; but mark diem
in the oaaea of othera, and remember that your nature ia
the same widi thein. You aee diese evil habits gradually,
but rapidly, acquiring atrengdi, undl they gain a complete
tnaalery over the aoul. It ia in vain, dien, diat dieir
vicdm groans under the oppreasive tyranny which they
exercise over him — in vain he stniggloB to throw off their
intolerable yoke. Somedmes the slave of an evil habit ia
deprived of the power of gratif3ring hb habitually-indolgod
appedte or passion ; but this change does not deliver him
from his servitude ; k only inoreasea the deplorabienesa
of hia condition. Thia appetite, or the passion, remaina in
Digitized
by Google
%62 VHB smPULMBMi FOLLT,
aU die tenrifaiLB strength whidi habit has giren to it ; and,
depimd of its means of gratification, it gnaws the soul
like a viper of the pit. The wretched condition of such a
victim of folly and sin, fhrnishes us with some similitude
and type of the agonies d die damned, when their evil
propensities will be developed in fearful energy, and aU
power of gratification be for ever taken away.
Now» will any of you delay turning unto God, until
sinful habiia shall become incorporated with your very
existence— ^ntil every fibre 6f yonr sool shall be converted
into a cord, to bind you down in slavery to sin 1 Every
moment yoa hentate the evil becomes worse. You are
like a man who sluinks from the pain of amputadng a
diseased limb. He cannot muster the resolution to endure
a momentary pang, until the disease extends beyond the
reach of the knife— until the limb mortifies, and his life is
the forfeit of his cowandioe and irresolution. Thus may
your soul be the victim of hesitation and delay, mitil you
are consigned to eternal death, by the fest-spreading
disease of sin. Now is the tune— 4f you intend ever to
ttun unto Gk)d--ii0i0 is the time to execute your intention.
Your evil habits now cling around you, and hold you
back; but now they are like striplingf in the power with
which they embrace you. Will you, then, wait until their
strength and size be ripened by years, and until each one
of them ^all lay upcm you die grasp of a giant ? Witt
you postpone this work, because it is tunc difficuU, when
you cannot fiiil to see, that it will become imrneamrahly
moT€ dificidt hereafter? Surely the folly of sudi delay
can be surpassed by nothing but its criminality.
Eighthly. The danger of deferring the service of God
is iurther evinced by the fact, that, the impreniom
froduced itpaii ycUf hy 7m truths^ have a natural tendency
to become weaker*, They become weaker, in accordance
Digitized
by Google
AHSk JMjioss or. -DWMJa. 163
with Ae geaeral lavra of our swbare. Tfans w« fi»^, that
ixnponityv in anj oomve. 'prodacoB in hb iaBennlnlicjr to its
ganger. . The joang aoWery when^ fortliD inl time^ he
entfsn the field of batUoi ia ahnoat ahfajB agitated and
alarmfld ; when he fint hean die Aock, the ahotit» the
groans of war^ his heart ginks within him. But each
successiTe Qonflict^ firom> which he eseapes^ nahaanaed*
haideos. hia heart i^iainst leer;. and when he hasbeoome
a veterai^^wheB he has be^i long aecostoned to saeh
a^hte 93ad sooiids, the rear of aniflerj, die flaeh^of sahMs,
aa^ the dash pt bayonets, cease to.prodQee then: ibrmer
imprespons t^on his imad. Bven so it is with the soitly hi
,viewof.d^i90etniiifas which God {nresents faefone nsin his
wordf. to ahnn nsi and *ui^ ns to repenisDce. Their
tendon^ to in^^ress us and awe us fiom waja of «xn»
is .dimiuiflbed by each suooesstTe pmsentatioBy when that
presentation &i]s to prodnoe in ns any amendment.
Even in diseases of the body, we usnaHy find, .that
t^e mcce firequendy a leniedy is applied to a disorder,
ifithout effecting a decidad aiid faioiitable change, the
less prospect there is of its ultiBiBte sufiness* The remedy
seems to become weaker on. each aoocoBiivo sf^lication.
The system ai^peazs to gam, from every fatture, a greater
capacity of resisting its elGaets. Thus we find it to be
with the soul, in its resistance to these tmdis, which are
futnished to us, by God, as the remedies for the disease
of sin. When they are often presented without producing
a change of life, they become fioniliar, and cease to excite
any emotion* Axe they denunciations of the wrath of
God against sin, or descriptions of the woes to be endured
in the duQgeons of despair? They are heard, as we hear
the bowlings of a stormy blast, from whieh.we apprehend
no personal danger. Are they proclamations of laercy*-^
ifivitations from our heaineoly Eather, to ua wanderingf
Digitized
by Google
154 T8B mtiVOLHmuh wotx»%
sod n&eAy prodigalB, to return ttod enjoy the' iMi
Usadngs ha is ever ready to bestcmr; or are liiey
ddscriptioiis of die* l<ive, the sa&rings, and the gkry of
our divine, yet condetcending Hedeemerf Theyaate
Iktened to^ as we " listen to the song of one tliat hath a
pleasant voice, and playeth well upon an iastraineot ;^
or perhaps the tale has bees so often 'heard, that all its
novehy and intetest ana gone, and it ftfls «q»on doll «ad
fistlessearab
Those Tory contiotions of sin, which, for a time, soften
the heait^ aad give ns a dawn of hope for hhn who is ibeir
flobject, unless they soon isBue m oonveraion, beoono the
means of hardening the heart, and- consigning it to a
gloomier, and mom bopefess oonditkMi. Tfae trathi^ of
God often fiill upon the hsait, like dn droppiegs of
water on the cold rock of the cavern. Instead of wearing
it away, as we might expect^ they petrify, as ihey ftH
upon it; thus increasing its hardness and its balk,* and
covering it with an icy and impeuetiable shield* Se^ toes
the soul is encrusted by the dropfungs of truth, until -it don
be penetrated by nothing, save the fires of the pit
In view, then^of these j«inciples of our nature, and
these facte^ which all have observed, is it net, beryeiid
measure^ unwise and hazardous, to postpone, to a future
period, all delermbatbn ' and efibrt to discharge the
imperative duties which Grod has enjoined upon yeuf
The discharge of these duties is necessary to your escape
£K>m hell, and admissioin into heavim ; and the impressions
received from God's veord, are needed, to give you
the ability to discharge these duties. Wfll you, then,
pos^one your determination to disohaige them, tiH the
impressibility of your nature shall have woni away, and
the truths of Qod shall have lost all power over 3rour
soult Caaes may« and do^ mdeed, oceur, in wbiefa,
Digitized
by Google
gfuBwIbiMty lo ihe tnitli does not tbos wotr adray; bnl
those ca^es are ez«eptioiis-«4li0j axe eases m wbidi tbe
provideDce and grace of God resist and oomteract the
netural coarse and tendency of human events and human
ibeltngs; and such special interpositions of divine &yor no
man has a light to espeoi.
NiotUy. Another solevm eensideratiDn, wlach should
tiXfe jrou lo an immftjiate oomidiance wilii the indications
and commands of the Almighty, is the danger to tMdk
y0$r r^tMl smb^cUt ym^ of J^ ^imamUaielyt tmd Jbr ever
iffiiicbwaiMgJromytm. €}od does often leare men to their
own Uindneis of mind, and haidaess of heart, and Ibea
iheir doom is sealed. *' Seek ye the Lofd, while ha may
. be fimnd ; oaU ye upon hbn while he is near." Here it is
intimated, that there is a time when he may he wught^ yet
molfotmd; when, Hhougk called o% he will be a^r of, and
wiill noi' hear. The Scriptnrss teach us most clearly, that
Ihere iaalklted to each of us a period or time for
grepoBlance* It is sometimes called^ by the inspired
writers, '* a day of saWalioo," to denote, that if we neglect
to secure salvation, th«i, it is gone from us for ever.
SomeCinHS it is qioken of as '*a season of visitation,'' to
leaeh us that God then visitB us, and if we do not receive
tarn during that season, he departs irom us for ever.
Sometimea it is termed ** an acceptable time,^' to warn tts
that we may then be accepted, and diat if we do not then
press for acceptance, we shall be rejected for ever. This
^y* or season, or time, is not always co-extensive with a
ffian's life upon the eaith. For we are told of some, that
God " delivereth them over to a reprobate mind " — ^he
*' gives them up to their own heait's lasts, and to walk in
their own counsels" — his '« Spirit ceases to strive with
them." Then ** they grope for the wall like the blind ;
,lhey atumble at noon-day as in liia nig^t," « Because,*^
Digitized
by Google
156 TUM JMQVnr<*WM» FOV^f
fl^iiii tha liord, <' Lliave oalled* and ye refuaed ; becauie I
have stretched out my hand, and no man FQgorded : but
ye set at nought all vay coowel* and would none of nqr
reproof; I also vnUl langh at your calamilyf and wiU mock
when your fear cometh. When your fear cometfa aa
desdadon, and your destruction cometh aa a whirlwind;
when distreas. and anguiah come upon you. Then ahall
they call upon me» but I will not anawer ; diey ahall aeak
me early» but they, ahall. not find me ; lor that ihey halted
knowledge, and did not chooae the fear of the Lord^"
How awfiU is the condition of the man whom God haa
thua abandoned. He may be ignorant of at, bat a aentenoe
more fearful than that of Cain haa been paased upon hia
aouL He may live in festivity and aecunty for a few daya
upon the earth ; but while sporting and riotmg on earth»
he is still the doomed inheritor of heU, and none of you
can tell how long you may live in rebellion, befell tUa
aentence ia paat upon you. Perhapa your ^aeaaon of
visitation " may, if you repent not, aloae to-day — this v^fy
hour may seal your destiny. Will you, then, continue
insensible to the calls of God 1 Is there a moment's time
for delay? Delay not» tmleaB you can aaoercain the
counsels of Jehovah, and know that your day of acceptance
will be prolonged If you reject God's invitation to-day,
to-morrow he may diare^ard your cry.
Tenthly. The last consideration to which we ask your
attentioUf aa lowing the folly and danger of procrasdnation,
is your conUant,d4mgtr of death. To almost all, death cornea
<< aa a thief in the night." Vcary few, when their laat
diaeaae attacka diem, are aware diat it is mortal; and
myriads upon myriads are hurried into the eternal world
without even a moment'a warning, What^ then, can give
security to you for a amgle hour beyond the present!
Can you arrest the hand of death, and stay it until yott
Digitized
by Google
Afm VAHmat tfw wklkw. 107
aeoomplilih yottr purpose of a fbtore smendment t This
yerj faonr (tore are hundreds of human beings, Hke
youraelTes, who hare passed finom earth to stand before the
dread tribunal ; and perhaps the next hour yon may join
their throng. Amid ail this nnoertamty and frailty 6k life,
are you fitill hesitating about commencing your duty to Grod,
and complying with his imperative demands*— demands on
obedienee to which. jrour'soors happiness depends t YoU
are jeoparcfing your etsanal desdmes for ^e toys of an
hour ; you are sporting and dallying, as though you had
ktagth of days secured to you in your own right hand.
If God would cut yoB down, as he has done thousands;
mdiile yott are putting ^ from yon tfaeday that you are
to choose Ifim fer your master, who can depict thd
consequences to your soul? What must be the agony
oi him who, like the rich fool, mentioned in the gospel,
is rejoicing in his prospects' of earifhly enjoyment, when he
feels that the hour is come that bos ** soul shall be required
of Mm."
"How abocking miut thy sammons be, O Deadit
To falm tint k tt etmt in hk pomew ionf ;
Wkok €avAn% on long yctn of pleasore bwo^
If quite impimiBhed for tha world to come 1
In tihat dread moment, how the frantk aoal
BaTet roond the wallg of her clay tenement.
Ban* to each avense, and rimeka ftr help.
But ahneltf in Tain ! How wishfully ahe looka
On all flbe's leaving, now no longer hen I
A little longer, yet a little longer,
OhI might die atay to waah away her aCaiai,
And fit her Cor her paaaagel Moonfol aigfati
Her veiy eyes weep blood ; and eveiy groan
She heaves, ia big with horror; but the foe,
Lilie a Aatnndi murderer, steady to faia purpose ;
Porsnea her cloee through ereiy lane of life,
Nor misses once the track ; butpreaseson;
Tin fcrc'd at last to the tremendous verge^
At omsa she efaka to erertastiag nda."
Digitized
by Google
IflB TBS ■lUVtLWBM} FM<t.Y«
But the fttai oovsequmitos of jour delay win have only
begun vM^ this mouniful seeoe. The agonies of that
parting soul aro as the joys of paradise, compared wiih
the woes that ave to eommenee beyond the' grave. That
death-bed of horror is a couch of repose, compared 'mtii
the burning lake, on wHose fiery btUows the lost sotd
most toBs^ and toss for m&t. ' ^ The smoke of thtiir
torment ascendedi up for ev«fr and ever/' is the language
in which the voice of the External pronounces the dootn lof
the last
And now, my fiiends, edhnhf and raHotuM^, but /tt onte,
settle you detenmnadon upon this suf»ject Wfll yod
detemHtie stfll to put ofl^ to some future day/the dioice tit
God for your master ! In serving him, there is ^ great
reward. Will youstUl decline ibat service 1 Ask those
who, like yourselves, have delayed, for a season, yet
esc«qied the dangers to which they were exposed, whether
diey do notf regret the folly of their delay--^whether they
do not still feel its evil consequences ) and whether it does
not seem like a miracle, that they were saved from
destruction? And vrill you still venture on in this
dangerous and thorny road, vTheii the v^y to heaven is
opened wide before you, and you are pressed to enter
inl At what future day, or hour, will it be easier to
repent and turn to Godi When will it ever be so easyl
Look beck upon your past life, and past foelmgs. Do
you find yourselves growing better? Do you find the
work, which you fbel that you mtut undertake, becoming
less difficult? If it be not, as you know it is not, then
remember that, ** the thing that hath been is that which
shall be.^^ Instead of becoming easier, this woik will
daily become harder.
. Consider, too, the impiety of die feelings tchuA induce
vou to procrasdnate; aisd the impiety of your detertninaiim.
Digitized
by Google
4M» J>A|Mm A» »«IAT« VB
;Eh9 AeKiv ^^ &»^9f^ otSiOikB u> God iiiidfaii0«mce;
tho <ietarpjnatioQ 10 a d^leiBiiniitioa to rob hioi, as £ir as
jou can do it safely, of thos« senrk^ which yoa know to
be bis duo. For the accompliahment of your purpose of
a future repentance^ you are dependent on God Can
you ask Yam to bkn ytm in the fmnntttion ^ this purpote^
and aid y^to/nifilit? Can yott go and utter to fasm,
in prayer* the language that would tnilgr express your
ieelings and detennination I Can yon say, '' I do not loir«
thee, O God ! I do not love diy character. I do not love
thy wa^s. I do not wish thee to govern me. But if &ou
wilt permit ina to braak thy holy laws^ and to serve the
woEld and n»y own perverse inclin8tions» and wilt spare my
life, and conlinue my powera» I will try, at some future
timOf to render thee a little service, in the hope that I may
escape the punishment that I know must otherwise follow
my sins. I pray thee, to keep tne in the enjoyment of
health and strength, and happiness and life, while I am
daily refusing thy mercy, and trampling upon thine
authority; and, finally, when I am satisfied with sinning»
aid me by thy Spirit to repent,^ and bring 190 to heaven."
. You would shrink with horror from uttering such a
prayer. You would tremble at the thought of ofiering
such an insult to the Almighty, But the v>ords kyq
not what God abhors, and the thaughU and fedingM
expressed in those words he reads in your hearty and
in your actions. Pause, we entreat you, and iBflect,
whether this is not the language addressed to your Maker
in your daily conduct. And if it is, what must be the
guilt and the odiousness of that conduct in his sight f
Nothing but the astonishing and unparalleled mercy
of God induces him to spare any of ns, even for a
tingle day, while we are thus insulting and braving
him* But even his patience does not endure fixr everi
Digitized
by Google
160 SOfFULNBMy fOLLTi AMD DANOBK OP DELAY.
and your only secority is in immftdiato Bobmiflsion to Us
wiUf in an immediate adoption of the resolution that
the Lord shall be your God.
"Hasten, ■inner, to be wise ;
Stay not for the morrow's tuii
Wisdom, if lihoq MtiBL/de9pi$9^ <
Harder is she to be won.
Sasten, mei^ to implditi
Stay not fbt the monoWi son}
Lest thy season should be o'er,
Bm litta ewaing'a ittss be tin.*
Digitized
by Google
m
SERMON X.
THE INTERCESSION OF THE HOLY SPIRIT
BT JUS V. aSOBOB W. SMILCT,
A Mmber of the KnUueky Conference of ike Meihoditt Epueoptd
Ckurdh Souik, and Priaeipal of ike Frankfori Female Coilege.
- Likewise the Spirit aUo helpeth our infirmities t for we know not
what we shoald pray for as we ought: hat the Spirit itself maketh
intercessicMi for ni, with groanings which cannot be uttered. And ho that
searcheth the hearts, knoweth what is die mind of the Spiriti becaose
he naketh intercession for the saints, aooording to the will of Qod***
'-Romans TiiL 86^ 87
When the redeeming Grod was about to finish his
career of su£^ng on earth, and close his eventful life by
the bloody baptism of the cross; to his sorrowing
disciples, who were much cast down at the prospect of a
separation from their beloved Master, he said, (while his
heait yearned towards them with infinite tenderness,)
"Let not your hearts be tioubled; ye believe in God»
believe also in me. It is expedient for you that I go
away ; for if I go not away, the Comforter will not come
unto you ; but if I depart, I will send him unto you : and
when he is come, he will guide you into all truth ; for he
shall not speak of himself, but whatsoever he shall hear,
that shall he speak ; ajid he wiU show you things to come —
for he dwelleth vnth you, and shall be in you.'^
15
Digitized
by Google
162 TRS INTSRCESSION
Now, we conceive that every one who carefblly peruitoa
these predous promises of the Saviour, and compares
them with the inspired account of their fu!&nent on the
day of Pentecost, and through the subsequent eras of the
Christian Church, must come to the conclusion, that the
Holy Spirit had a two-fold oflSce to execute in bis mission
to earth ; the one extraardinary, the other ordinary. His
tactnorcBnajy operations were confined to a ftw, and
shined forth for a few fleeting years, clothing the
first ambassadors of the cross in the Testments ei a
heaven-accredited mission— -illuminating the pathway of
the aposdes by the grandeur of muraculous endowments :
every step they took, diseloiong the solemn truth to
all around, that the highest heavens had stamped them
as Her envoys; and, careless of the applause of an
approving, or feat^ess of the fitrwns of an opposing world,
they marched forward, unfelding their high commission,
as apostles of the Lamb. Holding in their hands a torcht
newly lighted by the Holy Spirit, they explored tike
misty fields of the Old Testament revelation, and removing
its hieroglyphic mantle, bade it stand out in its-fiill
enlargement and spirituality ; while at the same time they
lifi^L up the curtain of futurity, and showed things to
come ; bidding the world acknowledge tbeir doctrines and
teachings, by the sanctions of an unveiled eternity.
But, then, these extraordinary operations of tlie Spirit,
ceased with the ministry of the apostles ; and when St.
John, that heaven«favored prisoner of Jesus Christ, passed
from earth, to recline in the bosom of his Master in
heaven, we are inclined to the opinion, that the Holy
Spirit ceased his eostra&rdmary operations, and that from
that hour down to the present, not a single additional
lamp has been hung down from heaven, to guide man's
erring footsteps in the way of life. Nor do we believe^
Digitized
by Google
9W m/^ «^T MIUT. 103
axiiteQcei will anotber iuna of doctriiMi be «clded to Ike
«bfurter oC man's eihralioip.
But thoQgh MU miraoilouB and eoUraocdiiiaiy.opcaiitioiiB
^^a«ed mace tbao ««veiiteea. ceatuma ugp^ faia oiduiary
opoaetipqs,. aa CooTiQiiec of aiD> Qmiakeaer^ BageneqUor,
. ComSNleFj, add Ipletioes^or, have eootiwied to Ueia ihe
Cborcb and ibo world down to Uio.praaeDt bour ^ and, at
Ibis day» aire is aaiiill and officipql eserciae, ocmTiiiciBig of
aimof rigbteoasneia, and of jadgi|iei»--^ee«i]gf]ilgof Chnat»
hctoinffl our nifiniutie8| and Tnfikfiw intorrcwiaioTi for .usy
wilb gjoawiga wbicb caooot be utteved«<^aa tbey weie.
wbeii» freebiedged by the Wood of the Lamb» the Spim'a
9W9rdf m the boly ckgr? anept tbouHanib down before it
To ^oe point aloi^ in. the ardmanf operaliona >ef the
Hofy SfiUit, WiO. puxpoae to ask your attention . in tbia
^acomae'; and thatiia, to bia< o£Bce aa a *Mdp€r.qf <mr
iiffirfmimf ijf nuilamg ifUerontum far tu wUh umtUarabU
groamrngf,
. In the confiaxt, the. Apoatle bad been xeviewing the
fpuDoea ,of the Gbriatian'a aid of the Holy %nrit» but it
covY^fa the idea of a conjoint eAurt; that jb, the Christian
esaajs to pray, but, on account of infirmity, or weakness,
ia not able to pray aright ; and, therefore, the Holy Spirit
comes to hia aid, and makes up the deficiency. He does
no6— nark— take bis place, and )>ray in bia stead, but be
*' BMhVwrBf* aarisletb j so that, when the Christian's efforts
are put forth, the Holy Spirit assists, and directs thevn
into the right diannel* and toward the fttoper objecta;
bcnoe, the Bible directs man to keep his heart in the love
of God, by *'praymg m tk^ Holy Ghott." And, for the
purpose of enabling him to accomplish this great object,
the Spirit of God takes up bis abode, aa^ an iidsroessor, in
the heart of eve^ fi>Uawer of the Lamb. *' Likewise tbe
Digitized
by Google
$pim aho bdpeA oiur infimides* fisr wv kqow not ^vfaai
we should pray for, lui wo ought; but the Spirit ittalf
maketh interoessioci for \m, with groaoiinga which etbsstit
be utter^"
Now» of all the offices performed by the Holy Spirit^ m
the grea;! remedial 8cheBie» there ia not one more importaiu
than that wUch he fiUa aa interoeaaor for the aaintB.
FixBL It is important^—- Bbcabbb it u thb ozfLT
IfEDIDM WH«EtBBT WM CAN BULTB AOOBai TO TUB BAft e#
0BB HaAfBWUY FicTBEB.
Let ua look, for one momeDt, at die reladonafaip which
man auatains to the penonaMtiea of the Holy Trinity'.
God the Father, in hia own word« ia rq>ie8eBted aa
being the Sovereign of the umverae; henee, aaya llM
Paahniat, ** The Lord ia a great Gk)d, and a great Ring
above all godsh" The transgreaaion of hia holy htw,
by man, caused him to redre into the parilioii of hia
holiness, and to expel man fifom the preaenoe of hia
Sovereign; and but for the remedial arrsngemeiftt^
deinaed by infinite wiadom to meet die exigenciea ci the
case, the Jirsi transgreaaor would hare been execnted, aa
a rebel agaiaat the government of heaven, and all Ae raee
would have, perished in their federal head. To aave our
race from dus sweeping, aU-embracitig destrucdon, the
Son of God undertook our case, and, by an araasing stoop
of oondescendiag mer^, became the peculiar victim; and,
by his aufierings and death, aaeceeded in placbg Gt)d
upon a throne of grace, approachable by every sinner;
BO that aU the deaoendents of Adam are included in the
overture of the Gkiqpel, when it imites them to come
'' boldly to a throne of grace, that they may obtain mercy,
and find grace to help in time of need.'' Now, the
quesdon arises, and it is one of dirilling moment to every
accountable being, **Bow may lapfrMch theti'tkrtme cf
Digitized
by Google
or tarn mmiBnmr. UB
gmwe f Our a»vm ii^ Tbmma vbb IftmesMioif of
TSsHobTSnaiT* Lecusnot, however, be nnsundemood
on this 8ul»joct We are ealling fttfentioa to Irat on^, out
of many important points involved in the scheme of man's
graiAOBS vecoveiy; and^ tfasrafere, it is not our olject to
dvett «t Isriie iqion die sMnts of the hlood of Christ. It
is troe^ matt tmty that Int blond is alUessential ta man's
teoDve^r; f« i£ Chdat' had not shed his preebus Mood,
4i0 oSir of pandon woald-nothaye been extended to man
— the gates of Paradise would not stand openi nor angels
hetlbund'at ihcr poMds^ ionting. himr in to bonqnet npon
th^ Xnde.of Life in the Heaveiiljr City: nor, but ibr the
sbeddkig of A« Uoody would the Spkit over have acted
the part ofaii intefoeiBor ^ nnan*
Bu^ then, om the other hand, k is hkevHse tme, that die
woKk of the H0I7 Spirit is as essentia], to restore man to
Ihe ima^ of God, as iathe Und of Clirist to restore him
10 the &VW of God. ** The Uood of Ghrait stoops to the
jw&sial destitotion of man, and, reKeving him from the
^lenti^ of ain» reelorar'faim to the favor of Gk>d; while
the Hply Spirit stoops to the mond destitution of man, and,
lelieviag himfixnn.the ilijfas« of sm, rescotes him to die
image of God." The wout of the H0I7 Sphit is as
essential to the salvalioii of die soul, as the avrvsrat os of
Christ; aad» therefore^ ia eaUhig your attention, in this
disoouiae^ mainly to the Spirit^s agency, we would not be
Understood* by any one^ as disparaging, in the least, or ae
throwing into the aligfalest shade, the Uood of the Lamb.
With fevorendal gratitude, we would write on every
Messing^ Tab Piockmts Gift of Jbsvs' LeifB.
. What we wish to' fasten upon your minds, is, the
iitfprpeaflery woric of the Iloly Spirit. And, therafi»re, we
V8*affinii, thfit the Holy Sphit, in his office of intercessor,
is one great and essential agent in our i^iproach to the
Digitized
by Google
166 n
tfavone of grace/ Tbls i* the view gtveu of liib msttftr bf
tbe greAt Apoetle, when he.sa^fs^ *« Tfanwigfa Ini we bbdt
have acceesy hy one Spirit^ unto the Father." >
In diiB ptasage^ God the F^Am is ra^preaentai aa'a
king, aeated upon hia thrane, and the Spiik and Ae'Sen
a& agenta, by means of whidi, the ohychMMi of tnen wte
introduced into his august pmaonee. \
The spheroof the Sen's inbarceaaioa i« in keawn, before
the throne; henee^ a^ya the Apeatle^ -^Ik iv Christ that
died» yea rather, diat is riaen agaii^ who is even at the
right hand of God, who ako maketh mteraeaifam for us.*'
The sphfisa of the Spirit's iuterceasion is in the hearts of
the aaiata^ inditing, «nd presenting the petition into the
hands of the great High Priest, who evisr lifes in; heaven
to make intercession^ AtuL ikwr* i$ n» Mer nmimm of
accemf bui through thete*ttao tntereeuan. No petition
fiYHn eaith is ever presented to Uie Father's ears, who is
seated open the tinaone of pexdon, hut tiMee tliait are
presented from the golden censor of the mediating Lamb;
and no petition ever reaebes tha^gMsik censor^ bot these
that axe indited and or^;inBted by the Holy Spirit on
earth. Hence, the only nmdinm of access, is, as the
Apostle dedaieBy through Jeans Ohrist, by Onb Srnirr,
'* Throngfa Inm we bodi hs^ access, by ome Spirit, mite
the Father." The interceaaion of the Holy Spirit, then,
iathe hearts of. the chUren of men; i8ym'A» Jittt fiaee,
essentially important j ea, without his aid, no vdice of
prayer vrould ever pieroe die ear of heaven^-4io ety for
pardon would, ever bring the blessing down. Mam,
expelled for trisgrearion ibom die «ouxt of his ao««iraigii,
would have tir v^rander on for ever, in hopeless aad nnp&ded
baniahnienit, from the presenoe of God and ihmi tlie
glory of his power* Bat the Holy Spirit (ail glory
be to: Us. holy name,) stoops to his reseoe,. and' aierdi
Digitized
by Google
or Tsm •mmn mrmn. 169
hiia ihe moana of speridag; so Ibait hk Toice iBVjr
be hcnird in hoavoiit. eves by the ear of hu ofiraded
Maker.
Secondy. It ii ioBfioxtanti— Bsgauss v«s Sratir
KBWZAhB TQ TBS «0UI» ITi TMTS WANTS ; bCftCO, BBCyB tiw
text, " We lamo fioi vs^Mt to Tprcaf far^ hU th» Spirii
iUelf maketh uUerotuim for m$"
Tim intenaepakHi is not made by-the Spirit in direct
80pplicalioii» such as Ckrist makes ^y bis bk)ody or voioe*
ID heaven. The Holy Spirit carries on fab intercession
through the ageney of the indmdaid suppHcatiDg, and his
fifat step towards accomplisfai&g the work of inteicenion,
ia» to make the soul 6el its needy aknation* This he does
in the heart of the sitmer by conrindLng htm of sin, of
righteoueneas, and of a judgment to come ; by pointing faim
to the dark lowering storm that is gathering on Sinai's
bfoWf to tbe wrath of Gkid that is burning in its folds, and
to the unshielded position Us soul occupies at its trembling
He aocpnapliafaes his work in die liesit of the mintt by
revealing to faim hi8.poveity in the tilings of the Spirit>^
his ignoraace of the knowledge of Cfariat ; by pouring his^
sbafia of faeaveidy ligiit into the deeper recesses of the soul/
showiQg to him the fefltering roots of bitterness that stilT
remain there, enfeeUmg the strength of his graces, and
poisoning the springs of his enjoyment. And all this is done
to -pvt the soul ia that frame, in whicfa, fully submitting
itself to the Spirit's guidance and control, it aHows him
to work wildi his eoergieB, unhaiqsered by the unyielding
stubbornness of man's rebeUkms will-; fer, until man ieels
his wants, he win not be likely to put forth efibits to satisfy
tfaem. So long as the ^tnasr does not foel the need of a
Sarioar^ he wtU not be likely to seek after the strength of
his^f^deeming ann« So long as the GSIralum does not feet-
Digitized
by Google
168 tUE lNVBWKt«R>l^
liMrpiagoetxf s oorrapt heart, he wifl not be ffitety to seek,
wi& deep oompkont^ with unutterable groamng, after ti
clean one. There muBt firet be a thintbg of eoul, before
it pants to drink of the li^ng weU of salvation. There
■dOst be a himgenng» before it seeks to food, widi avidity,
upon the broad of heaven. And hence, die first step in
the Spirit's process of intercesskm, is, to nudee the soul feel
its helpless and ahnost hopeless condition; to pour upon it
euob a startling sense of its own barrenness, and to excite
such a vehement and earnest hiuigering and thirsdng after
r^hteousness, that the soul feels it mki^ have help out of
Zion, or perish. And when the heaxt feels these deep
abasing of spiritual poverty—- these intense desires for
spiritual emancipation — ^when the burden • becomes tod
heavy to be borne, the Spirit then changes his mode of
operation. Siu^nding his work, as an aba$er, he comesr
to man's aid. a« a blessed hblper of his infinnity, and
enables him to roll all his gailt, and care, and borden»
along the blood-reared pathway of Christ's atonement,'
into the presence of the pardoning succouring Gkd, attlio
foot of the mercy throne. Hence^ says our text, not oidy
^t we know not taial to pray for^ but that we ore as
ignorant of the manner as of the matter. *• We know not
what to pray for aa weotigkt: bat the Sfmit itself helpeih
our infomities."
Thirdly. The intercession of . the Holy Spirit is-
important,— hBecausk it tbachxs the soul to FltBSfeNT'
ITS WANTS IN A PEOPER MANNER.
This be does, by leading the sonl to plead the^ atoniag'
blood of Jesus Christ. Now, as it regards the mere modd*
of presenting our petitions to Grod, it ia of but £ltie
importance. The man may stand erecty and addrassth*'
throne of graca He may bow the knee of suppliaiMie,or;*
in reverential awe^ fell prostrate to the aaitfa. He may*
Digitized
by Google
on vat «ai»« enBir. 110
prvtent bb petition arrayed in dll tbo eieganciea ef 1
dictioii» or he may preeent it id broken thought, with
language lame, yet none of these cifoiraistances either add
merit to, or detract from his supplioatioDa. His petition,
to be recognised in heaven, most be perfumed with the
Uood of the Latnb; and, to have it thus ascend before the
Lord, as a sweet smelUng sacrifice, it muse be inspired by
the Holy Spirit And this hringB ne back again, to att
iodwelUng, interceding Spirit in the heart. AU true priufer
mmt he the t^^mng of the Hoiy Spirit. And, Messed be
God, the Bihle teacbes the gracious doctrine, that, in every
ohild of God, the Holy Spirit takes up his abode as an
intercessor. ** For he dwelieth with you, (said Christ} and
shall be in you."
Now when the soul is made acquainted with its true
wants, the Spirit then unfolds Jesus as the medium of
prayer, and teaches it to plead, at the mercy seat, the
aU-prevniling merits of his blood. And when guiH
has been weighing down, as with a mountain load ; when
unbelief, as a strong man armed, has been pressing sore
the citadel of faith ; and when the blows of the assailant
have been so vigorous, that the outworks have begun to
totter before them ; how sweetly has the spirit pointed the
downcast eye of him that was standing afar off, to die
precious promise written on the arms of the cross, '* Ask
what ye will, in my name, and it shall be done for you, of
ray Father which is in heaven." And, as his humble faith
grasped hold, and began to rest upon those words of hope,
vffaac wrestling for deliverance — what groanings for
the mastery arose in his soul. And when doubt, and guilt,
and unbelief surrendered, and the soul was exulting in the
enlargement of a triumphant deliverance, whence came
those desires for the mind that was in Jesus — ^for that
smgleness of eye, that makes the body full of light— for the
16
Digitized
by Google
179 TBS lNTP«0£DS;ojf
0i(M»kqesa ancl li^wKness tbat was in the Lamb ? It was the
Spirit that resided withia you, stirring ap the dumboring
qpirit of prayer — ^breathing afresh upon the smoukleriiig
affections of the heart, and drawing yon away, and out
from yourself, to God, in mghty prayer. While you
were wrestling, he was inditing, helping, sealingt carrying
it on his wings to Jesvs. Now, drawii^ back the curtain
a little way, that the eye of faith might catch a glimpse of
THE King in his beauty, stretching out, in peerless
loveliness, his golden sceptre, to his advancing Bride ; and
then stirring you up to yet mightier efforts, by a fresh
baptism of blessings, obtained for you by his intercesaioOt
and poured in all the richness of heaven upon the soul,
what refreshing vigor you then felt; every nerve of
the moral man was strung, and in active operation,
prying onward in the race, for holiness, for happinest,
FOR HBAVSN. And yet there was no weariness, no lassitude :
your soul had a firmer tread; your friith had a stronger
wing; and you realized, by blesaeil experience, ibe
meaning of that rich promise in the Old Testament
Scriptures, " They that wait upon the Lord shall renew
their strength/'
The Spirit was then in full play, as an intercessor, in
your heart ; and every event, every circumstance in your
history, became an occasion for prayer; every blessing
poured into your lap of rejoicing, sent an ejaculation to
heaven ; every cross in your journey, took you on a visit
to the t/irone, . No matter whether it was a temptation of
the spirit, or an affliction of tho flesh ; a dark providence^
or a bright one; you breathed it into the ear of your
Father in heaven.
You felt, too, the connections binding you to others, and
you took their wants, and their blessings, theii joys, and
their sorrows, along with you to the throne of Graco*
Digitized
by Google
OV THK ttOtr BPISIT. 171
And thus, in the heavenly temple, before God and the
Lamb, in the presence of aD hid holy angels, you presented
the sublime spectacle of a spirit feeling its common
brotherhood with the species ; rejoicing with those that
^d rgoice, and weeping with those that wept. And,
while you were thus sharing, by your sympathies, the
sorrows and rejoicings of others, and besieging the throne
of grace on their behalf, Grod drew nigh to your own soul,
and your prayers for others returned into your own
bosoms, freighted with rich covenant blessings. And thus,
by all these delightful exercises, you were girded for the
conflict, strengthened for the hour of trial, and made meet
ibr the joys of heaven. But we must not overlook, in this
connection, the understanding subsisting between God the
Father, and the fioly Spirit. " And He that searcketh the
hearts, knoweth what U the mind of the Spirit, because
he maketh intercession for the saints, according to the wHl
rfGodr
In this grebt work of intercession, there is a perfect
understanding between the Father and the interceding
Spirit ** The Father,'' the Searcher of hearts, " knoweth
what is the mind of the Spirit;" and, in consequence of that
knowledge, he fully understands the nature and worth of
every prayer that is presented before the throne.
The Spirit operates, in his interceding work, in the
hearts of men, and makes man the channel through which
his intercessions ascend to the throne ; and, therefore, they
, may be more or less attempered with the dross and
darkness of the interceding medium, of the darkness and
carnality through which the Spirit has had to struggle in
causing his intercessions to be heard in heaven. Yet, no
matter how clouded or confused, how much so ever
admixed with the base elements of a tainted mat^riaUsm,
God fully understands the desire and meaning of the
Digitized
by Google
172 Tptt iamkctiB^iim
iSpirit. No matter in what Ibrm tfae pfayer
in what habiliment it conies up before the IbroiMh— whether
presented in a definite form and oiitKne, or in a confused
and tumultuous breadiing fbrdi of Uesiro*-Qod, who kwMrs
^he mind of the Spirit, knows ftx>m what quarter thpy
arise, whether they originate from the breathings of her
own pure spirit, residing m the heart, or wlMther they
issue from a soul pouring forth a stream of ita own
corrupt desires. He readily di&tinguishes the countetfeit
from the genuine ; and to every prayeY, beaiiag die tiage
and stamp of the Spirit's exciting, His ear is open, His
hand is ready to pour forth a tide of MessuBgs, the richest
that can emanate from a throna otf wuioii u sbatbd a
God op Lote.
Oh, how inconceivably precious, to have a God all
merciful, a God all gracious to go to in prayer. And then
think of your privileges and aids in every approadi to His
mercy throne. There is your blessed Advocate in heaven^
Jesus Christ the rightebus, diilhsing, all around, tfae sweet
smelling savor of his own most precious sacrifice. Then,
there is that blessed helper of man's infirmity, the Holy
Spirit, ever dwelling in the heait, stimulating the aoolt
arousing its dormant activities, and taking its firat feeble
aspirations, in a heaven-ward flight, towards the throne of
" tfae high and lofty One, who inhabiteth eternity." And
then, over aAd above all, is a God of truth— delighting' in
mercy— delighting to pour down blessings around ' the
pathway of the needy — ^a God searching the heart— a God
reading the mind of the Spirit— a God fully Understanding
the character of every prayer. The burdened sigb» diat
heaves from the troubled breast, goes up before Him; die
shining tear, that trembles upon the cheek of penitence, or
leaps from the heart surcharged and bursting with
gratitude, for sustaining, succoring, conquering grace.
Digitized
by Google
OP TBI& II0I.7 SPIRIT. 173
'SbUs wwm upoa the heart of God«. and movee the active
-tTn^atfaiea of the Deit j on man's behalf.
Come, then, Christian, come to the altar of prayer,
^when from out of the abundance of the heart the mouth
speaketh, and pour forth before him the opulence of a heart
'sivelfing with rapturous acclamation; or come when the
soul is baorton,' when the mouth is dumb through shame or
-pover^ of language, when there is naught in the soul
but a spirit of prayerfulness, breaking forth in breathings
tiat Bxe not aitioulated, or in groanings that cannot be
Tittered; and if tha Spirit moves thee, you will find that
the eye, die ear, the heart, the hand of God, are all open,
and aH engaged on your behalf; for whenever the Spirit
excites the prayer, He makes intercession according to the
wiB of God, and this is the reason why the feeblest sigh,
nnd ^e most enlarged desire, alike unlock the treasures of
His grace. Go to God with a worldly mind, with carnal
idesires, with a heart panting after earthly distinction, honor,
or aggrandizement, and no heaven ascending breath from
the Spirit wafts such requests on high ; they fall back upon
the unwatered soul of the utterer, leaving all more dry
mod barren than before. But when spiritual desires
burden the heart, when the soul thirsts for God, for the
living God, and pants for the sprinkling of atoning blood,
for the water of life, as the " hart panteth for the cooling
water brook," vastly different is the effect of prayer; every
groan, every sigh, every reaching out of the heart after
God, ia carried up and whispered by the Spirit in heaven ;
and back he comes, in answer, shaking from his wings
lihe blood of sprinkling, and the dew drops of life over
the soul.
Blessed be God and the Lamb, when the Spirit moves
die heart in prayer, no matter from what heait the groan
ascends, only so it is a broken and contrite one, that prayer
Digitized
by Google
174 7KS UfTBOCBWION
, moves the heaveas. The buintn eloquisnise of a {Mjev is
nothing before God; it is the Spirit's voice that gives it
eloquenee Id heaven. No matter from what zone of earth
the prayer ascends, whether it comes from the heart of the
rude Laplander, who drives his rein-deer sledge far down
the frigid north ; from the polished European, who moves
in all the bhmdishments of civilized society ; or from the
dark Nubian, who roams amid the torrid sands; God
understaiids in aH the Spirit's pleading; and no matter
vrhether the prayer is uttered in the Hebrew^ Greek* or
Sanscrit language, it is interpreted^ by die Hdy Spirit, in
the vocabulary of heaven, and God draws nigh, in answer^
and blesses the waiting heart.
Our subject, thus explainedt helpa us to undemtand the
origin of those prayera that are oftentimes mysterious
wen to the utteorer. The Bible teaches us that, in the
utterance of their prophecies* the holy men of old weire
oftentimes ignorant of the force and meaning of their own
predictions, and they are revealed to us in the singular
attitude of first announcing things to come, and. then
assuming the character of ioquirero* endeavouring to
ascertain the substance of the things predicted, being
Bound in tiie language of the Apostle^ " Searching what,
or what manner of time the Spirit of Christ which was
in them did signify, when it testified hrfore hand the
sufibringa of Christ, and the glory that should follow."
And thus it is that, frequently, holy men axe at a loss
fully to conqureband their own prayers. Often an
indefinite, undefinable burden and anxiety comes over the
heart; leading forth the soul in intense groanings, felt,
yet not fully understood, conscious of a deep earnestness,
yet the object so clouded as not to be plainly grasped and
apprehended by the mind. This groaning, and breathing
ibrth of the heart, was caused by the Holy Spirit orooding
Digitized
by Google
OV TAB HOLir wnuT. 175
upon the fiool. and^ in its mjvterious undaktions, ilntwiDg
it out to Ood in prayer.
Again. How <^n is the soul, when rejoicing in
'victory, and walking forth in the ease and strength
of a spiritual pnlargement, led to pray, with intense
eamostnessy for strength to be supported in its spiritual
combats ; and how often has a sorely contested battle,
immediately enrolling, taagfat the soul, that these agonizing
wrestlings for strength were but the fiire^hadowings of
the Spirit, annoancing a coming amflict with principalities
and powers, and leading it forth, by anticipation, to the
heavenly hills for aid, that it mi^^ be enabled to endine
the fiery trial.
Again. How ofien are good men, not suspecting
danger lu'gb, led to pray for ^rovidaUial md in a coming
emergency; and, in answer to those prayers, how often
baa the arm of God been visibly made bare on their
behalf, and rescued them fi*om danger or death, by
evident divine interposition. Again, and again, the
''Ebenezer" has been erected; and, bathed with tears,
the heart has sent up its gratitude to heaven for the
prevalent intercession of the Holy Spirit
Lastly. The intefoeasion of the Holy Spirit enables us
to understand the mysterious power of prayer. Prayer
is not die simple voice of a mortal pleading with God.
Fraymg m the Holy Qho9t, is the Spirit cf Qod taking
hold, through the 8o/$ of Qod, upon the heart of God the
Father; it ie Divinity in the eaid, pleading mth Divhuty
m heaven, and oimtommg through the promieee of heaven.
*' It is not ye that speak, but the Spirit of your Father
wbica speaketh in you." And here vre aie lost amid
the grandeurs of our theme.
''Prayer has divided seas; rolled np -flowing rivers*
maie flinty rocks gush in fountains; quendied flames
Digitized
by Google
176 THB INTEBCES8I0N OF THE HOLT SPIRIT.
of fire; muzzled lions; disarmed vipera and poisons;
marshalled the stars against the wicked; stopped the
course of the moon; arrested the rapid sun in his great
race; burst open iron gates; recalled souls from eternity;
conquered the strongest devils; commanded legions of
angels down from heaven. Prayer has bridled and
chained the raging passions of <nen, and routed and
destroyed vast armies of proud, daring* blustering atheists.
Prayer has brought one man from the bottom of the sea,
and carried another in a chariot of fire to heaven. It
IS THE LITTLE NERVE THAT MOVES THB MUSCLES OF
Ommpotencb.
Digitized
by Google
SERMON XL
WONDERPUI.: THE NAMfi OP CHRIST.
BY EKV. l^ATHAK L. aiCB, D.D..
"Aad kifl HUM ahaU be eaUed WooderfoL^^Isalah iz. 6.
Isaiah lived and prophecied in an age when vital piety '
had sadly declined amongst the professed people of God ;
and overwhelming calamities wore beginning to threaten
them. They were a sinful nation — a people laden with
iniquity, a seed of evil-doers, children that were corrupters.
They had forsaken the Lord, and provoked the Holy One
of Israel to anger. Isaiah was sent to them with " heavy
tidings." Foreign invasion, a desolating war, and long
years of captivity, in a strange land, awaited them. Still,
God would not forget the few, who, in the midst of general
corruption, were faithful in his service, and who wept,
because of the approaching desolations of Zion. For
their encouragement, the vision of the prophet wqs
extended to a brighter day in the history of the Church
— to the advent of Him who was to be " a light to lighten
the Gentiles, and the glory of his people Israel" He saw
him in the manger of Bethlehem, and he exclaimed,
" Unto us a child is bom, unto us a son is given." He
saw the beginning of his public ministry in the land of
Zebulun and of Naphtali, and he said, '< The people that
Digitized
by Google
walked b d^rlquess* have apco a great }igbt: .they duu^
dwell in the japd of the shadow of death, upon them hath,
the light shines)/' He traced the progress of his kingdom
on earth, and witnessed its glorious results ; and he 8aid»
** Of the increase of his government and peace, there shall
be uo end; upon the throne of David, and upon liis
kingdom, to order it, and to establish it with judgment and
witli jusUce, from hencefort^, even for eyer."
The name of this mysterious child, this mighty king, shall
be called Wonderful. His name shall be expressive of
his character and of his works. He is a wonderful Being;
and the work he came to accomplish, is a wonderful work.
The meaning and the appropriateness of this name, wiU
appear, from the following considerations :~^
First In Him are mysteriously united, in one person, .
two infinitely diBfercnt natures. This most important
doctrine is clearly taught in the immediate context. He is
a child born, a son given. We are at no loss to understand
the meaning of the words child and son. They naturally
and obviously signify a human being, possessing a material
body and a natural soul. When the father of John the
Baptist said to him, *' And thou, child^ ^halt be called the
prophet of the Highest," we know he meant, by the
word chi/d, a human being; and we have as good
evidence, that the same is true of him of whom Isaiah
prophecied.
But this child, this son, is called 7%e Mighty God, The
Everlasting Father. Can we be at a loss to understand
what is meant by the Wghty God? Turn to every place
where this language is used in the Bible, and you will
find it, in every instance, used as one of the names of
Divinity. Magi:»trates and angels are called ^^>c2f; but no
creature, however exalted, is called the Mighty God.
Shall we, then in order to escape from the doctrine of the
Digitized
by Google
THB NlVft OF CHRIST. 179
^mtiity of Clirist, give to the language,' hi this particulaLf
passage, a meaning infinitely cliflferent from that which It
hAsAti mery other passage, where it occum in the Bible 1
To do so, would be to abuse the language of inspiration,
instead of interpreting it*
But he is also called 3%e HverTasting Father. Why
ift he so called f The name. Father, is generally
applied, in the Scriptures, to the first person in the
Tiinity. The literal translation of the Hebrew text,
would be, the Father qf^ Eternity, Some, indeed, hare
supposed the language to refer to the future, not to
th% past ; but there is no good reason for limiting the
word, since it naturally means eternity. The prophet,
therefore, could have used no stronger language to express
the idea, that the Messiah exists from eternity, without
beginning of days. This mysterious Being, then, is a
man ; and yet, he is the Mighty and Eternal God !
The same doctrine is taught, in language equally clear,
by the prophet Micah : ** But thou, Bethlehem Ephratah,
though thou be little among the thousands of Judah, yet
out of thee shall he come forth unto me, that is to be
Ruler in Israel ; whose goings forth have been from old,
from cverla8ting."t That this is a prediction of the
advent of Chnst, there can be no doubt. It was so
understood by the Jews themselves. When Herod
inquired of the priests and scribes, where Christ should
be bom, they answered by quoting this text: Matthew
ii. 3 — 6. In this passage, we have distinctly presented
the human and divine natures of Christ. He was to be
bom of a virgin, in Bethlehem; and yet his goings forth
*ThM langoage ocean in the following pwsagei of Scriptore, yis:
Qma. IlUz. 91 i Deut. TiL 21; Neh. ix. 3d, Job zxxvL 5; Pi. I 1;
P*.o$xiUL^.5; iMiihx 21; Jer. xxsiL 18 ; ^ab^i.^^
tllicnhv. 2.
D^itized by VjOOQIC
19Q * WONOEKTUlt^ *
\aff^ been'fi^oitiW oH ercli ffroMi' evieidastiiig ; oi^,«v
litersJly trdnslafed, from tkeday^ ^ eUmihf, Aa to hk
humtin nature, it began tb exist, whea begotten ^ tba
Holy Spirit in the womb of the virgin Mary; but his
dirine nature existed from etet^nity. Therefore, he n
truly man, and truly Grod.
This doctrine was taught by out Satiour himself, when
he silenced the Pharisees, by asking, ** What think ye of
Christ ? whose son !s he t*^ ' They were, as tkey though
prepared at once to answer : ** They say unto hhn^ The
Son of David." But, another, question involved them in
inextricable difficulty ; *' He saith unto them. How, then^
doth David, in spirit, ddl him Lord, saying. The Lord said
unto my Lord, Sit thou on my right hand, till I make thine
enemies thy footstool?"* It was true, that Chriat was
David's son ; but it was also true, that he was David'a
Lord; for David had addressed him as such, long
before his incarnation. How, then, could he be David's
son, and yet David's Lord 1 Believieg the Messiah to be
a mere man, the Pharisees could not answer the question;
and the same difficulty presses all who ^iteny his true and
proper divinity. For, if, as the Socinian contends, he was
only a man ; then, he could not have been Darid's Lord.
If! as the Arian contends, he was a super-angefic being,
but not possessed of real divinity ; he was neither David's
son, nor David's Lord. But, i( as the great body of
professing Christians have always believed, he possesses
both the human and the divine nature; all ^fficulty
disappears. As to his human nature, he is David's son ;
as to his divine nature, he is David's Creator and Lord.
And this doctrine is distinctly taught by the Apostle
Paul He speaks of Christ as ''made of the seed of
• Matthew zxiL 41—44.
Digitized
by Google
TRB NAiui or oimwT. 181
I>Bxrid, accardisg to the leA; and dec&rad to be tbtt
Son of God, with power, aocordiqg to ibe. Spirit of
hc^iness.''* He wqs the seed of David; ofcordmg ta t&$
fiuh. The word JU^^ aa osod in the Scriptures,
Munecinies has its most literal signification^ m: flesh, aa
distinguished from other kinds of matter^ Frequently it
is n«Bd in a bad. senses meaning d^praoi^. ** Xfaoy that
are M tk^Jbih cannot ploaso Qod." In other iMtances,
it means hu«tan natui»; as, when it i« aaid, " Oh ! tbou
that hearest prayer, to tbee shall all flesh oovie."i In this
sense it b evidently used by the AposiJe. He teaches,
them that Jesus Christ is the seed of Dsvid, as to his
huaan natuini or, as he ia a fnoa. Then the pfaraaa,
"spirit of holiness," evicbotly means his divine naiuxo.
As to one of bis natures, he is the son of David, and,
thereto, a man ; as to the other, he b the Son of God»
and, fterelbre,. truly God.
Sone imagine, that the phrase Sam qf CM^ necessarily
implies in&ripiri^ Thi% however, is a mistakff» - With
man, the Sop possesses the same nature and attributes
which the FfUher possesses ; and, consequently, is equal to
his Father. It is true, the Father exists befiire he has a
Son^ asid there ip a sense in which the Son derives his
life irom his father ; but, aa we have already shown, the
Scriptures teach, that the Son of God has existed £rom
eternity ; and, therefore, im his case^ the ideas of priority
and dqiendence cannot be admitted. The phrase^ *' Son
<if God," therefore^ ia used to express that particular and
incomprehensible relation, which, from eternity, exists
between the first and second persons in the adorable
Trinity. The Jews so understood it; and, therefore,
when Jesus oaUed himself the Son of God, " they sought
' - n ..■ . ■ ■■ ■■ ■■ ■ I ■ - ■^^— ^— ^
* Aomani L 3, 4. tPialm Ixr. 8.
Digitized
by Google
tlia note • td ltd hihi, biecattse he not only had broken the
Sabbath, liat' said, afeo, tbit €r6d was his Father, mailing
kwMdf €qual with God*'*
Accordingly the Scriptures abundantly teach, that Christ
was the Son of God before he became incarnate. ** God
so loved the world, diat he gare his only begotten Son," &c.
And when Jettas was about tb finish his work, and bid
fbdicm to earth, he prayed, sayings ** And now, O Father,
giorify tlioin me with tUne own self, with the glory which
I had with thito bdbi^ the world wad."t ' And as the only
begotten Son, he not only bears the image of the Father,
bat '<fo die brightness of his glory, ilnd die express image
of his person.'^ Such lafnguage would be wholly
insppKcable to the most exalted creature. He who is the
brightness of the Father^ glory, must possess the divine
nature and perfections.
The doctrine of the divine and human natures of Christ,
10 beatttifblly and strikingly taught by our Lord, when he
says, " i am the root and the offipring 6f David, and the
bright and morning star.*' How can he be both the root^
and ^ hraniok of David ? Just as he can be both the son,
and th* Lord of David. As he is God, he is the root of
David ; as he is man, he is his ofl^ring or branch.
Often, during his ministry on earth, did he display these
two natures in intimate and mysterious union. As a child^
he <' increased in wisdom and stature." As a man, he oft
sat weary by the way^«ide, and often needed repose
in.sleep. Yet he opened the eyes of th^ bliitfd, caused the
deaf to heiar, «nd Uie lame to leap for joy. At the grave'
of Laxanis, he wept like a man ; but he called the dead
to life with the voice of God. Like a man, he slept in the
hinder part of the vessel when the storm raged on th^
* John ▼. 18. t Jolm xvii 5. % Heb. L 3.
Digitized
by Google
lake : like Gk4, he said to tbe winds and warvtif, '«P#im<%
be still/' Like, man, lie fainted under tbe weight of hie
cross, as he ascended to CalTary^-and then expired on tbe
cross in deepest agoniee: like God, be rose on the
morning of the third day, conquering dealh and tbe 9rav%
and resumed his place on tbe throne of Gktd
And now, having all power in heaven and in earth,' he
reignst ''head w^v all things to the Ohinch." Being
omnipotent, he " upholds all things kj the ywA of has
power;" and, in his infinite wisdov^ he coHsroi^ee t
If nivenal and particular providence. And ¥ he onist P0gn»
till he hath put all things under his feetr" ' And «hen he^
God-man, wiU sit upon the throne of his;glpry, and jttdgD^
the world in righteousness* *' Without ceotrovemy, gveaft
is the mystery of godUness: God was manife<pt in tha
flesh." His name is Wonderful
Let no one object k> this doctrine^ beoanse of its
mysteriousness^ You have a body, and a mmd— tw»
distinct and widely diflferent substances, strangely united m
one peison, acting and re-acting upon each other. Matten
of which the body is composed, is diviaible> and inerti
Mind is indivisible and essentially aotive« » In every leadbg
feature, these two substances are unUke, and opposiiej
Do you comprehend their union? Can ycni. explain how
the mind looks out through the eye 1 or bow, through the
ear, catches soupd, and is charmed with muda % Is net the
mode in which yonr.two natures axe united, and in which
they mutually affect «ach other, a profound mystery to
you } And if you cannot comprehend the union of your
own two natures ; is it wonderful, tluit the «nien <rf the two
natures of Christ, is incomprehensible ? And if you bsnre
e^vidcnce of the existence of an great a mysiery in your
own person, may there not be abundant evidence of a
greater mystery in the person of Jesus Christ!
Digitized
by Google
• 8«o6iidly« learn Christ i« wonderfii} . j» jtkc work M
came ta pafarw^ He yn» Ae Hghd of the woridi tb«
0reat *' Teacher come from GocL" Andi in tUa MFork* he
was wondeiiuL " Ne?er man ^pake like thia man/' Hia
all^aeeiDg eye peatetrate the hearts of thoae whom he
inatructed* tuod aaw, mo3l clearly, aU thmr secret epiii^
** He knew what w«8 in man." With aaronishing wiadomt
he adapted bis instructions to idie. peopki» iatpagfioy the
most- totalled wwdom to the uftleamed. • .U«like the
philoaopben of Kome end Greece* who confined ilMsir
insti;uctiana to the educated classes, he descended amongst
4ie maasea of the people, and made them wiser tlwn
pajg^n philosopheiv. Aa. an eyidenee- that he was the
ftiromised Messiah* he sent word to John the Baptist,, in
prison. Sluing, ** The pQ»r have the Gospel pcesKshed tp
tbeni«" He manifested .wonderful skill*, in atiikiag: the
oonsciencea of wicked men, and arousing them from :their
ainfU.aoanrity» .Mark tns anaw^ lo those who* .ihepgh
themselYes most ungodly, brought to him « woman taken
in adultery, and said, ** Moses in the )aw commanded ua*
that aufih should be atoned: but what sayest thoal" He
aaw ibe vileoesa of their motives* and he knew perfectly
^he vileneds ef their lives. After they had importuned
Urn for an answer, he sai3» " He that is without sin amoi^
yoUf let him fiiat cast a stone at .hw. And they whi<^
heard it, being convicted by their own conscience, went
out one by one, beginning at the eldeat, even unto the
last." This is one eauunple. The Gospels contain others
equally strikii^
. His puUic miniatry was oharaet^ripod by wonderful
tendeiniess and benevolence* Love brought him &om
heaven to earth; and. that love was expressed in every
discourse he doliveced. It was in J^azarethi where he had
spent tlie oMiw d^ya of his life, that he d^iy^^ oneof
Digitized
by Google
TBB NMta OH OftBUT. 165
liis fiant dhcourtei, iiAer hft efaMHB^ upon b)» mttilstry,
icntnded ^pon Isaiah Ixi. 1 ; and llie im^ifed liuitoriaii
sayd, ''All bare him witness, and wondei^ at tfaa
gracious wor^ windi proceeded out of his month."
• Woftderfal, Indeed, is that light, whieb Jesus potiMd
upon the dm^ minds of men ; a fight whidi> m im ibst
^wniikgt, is as the twilight of' the tnoming, -bttt whidk
^ehiaeth wore and more unto the perftetday." It reveals
to the mind the moss gknioiis being in the muvwse^
and ezlNbiiB^ h» beavtifiil and majestie harmony, bis
atsHbufies and perfeetions* It Bhines upon tiie nttmm
pathway to hearen^ and guides the immortal soul \n itk
journey to its ffkniowB home in tho heavefaa. It is a Kght,
the firsr tuys ^f wbich £sdl upon ^ nrind in this world;
the bnghs efiUlgnlco -of whieb shall be seen in thait
worid of ifdiicb the Loi^ God and the Lamb are th^
•light.
It was a wonderfid Httr^ke -whkh Jesus 6flbred oA
<3abraiy for the stns i^ nien. ' He saw them slaves to sin,
snd under the eaUBO of the broken law. That law
is ''hotyv jtwt, and good,'' and, ther^ore, immutable--^
jmmuiable in its pfecepte and its exactions. *<A11 had
smned, tmd come short i^tfae glory of Qod.^ The fiterflA
pensky of the law had been denounced against them.
They wete condemned alrsady. No mall, no angel, nor
all men and angels could effect Ae delitenmce of one
sinner. Att were lost. Then, said he, ** Lo I come, <(in
the Tolume of the book, it is Wf4tten of me,) to do thy
win, O God." He was "made undetr the law, to
redeem them that are under the law/* Standing in
the stead of sinners, having become their surety, he was
treitted as a sumer. He was made *'si!n fbr us." ''He
bore our sins in his own body on the tree." He
«ndtired'lbr us the penalty ei the broken law* ^'and*
17
Digitized
by Google
186 i.-MWOWD— WE;
faj hm fltripest we are IwaiM.'' Tims the Hw was
honored, and God can " be just, and the justifier of him
that belieyeth."
Wonderful were (he suffMngr endured by the Son of
€M, in effecting the salvation of his people. "He was a
■lan of aonrbws, and aoqiiainted with grief/' Nor shidl
wa ever comprohend the full impoit of his hingu^g^
when» as he retired mtk his disciples to the Gatdea of
OliveSk be said* '*My soui is exceedtng sorrowftil, even
unto deadi;" non the deeper angtrnh of his sool, wheft,
on the cross, he oriedt *^My God« nay God, why hast thoii
fimafceniner
Wonderful was tke Um which 'indived bin to soliniit
to sudi hamaliatieii* and to sack saflfartng. *< Ye know ibe
grace of our Lord Jesus Chiist, tfasft^ though he was
rich, yet for your stdces he beeaane poor, that ye, thnmi^
bis poverty, might be rich.'' His love vras the move
wonderfol, aa it was exerdsed towards his eMiB»4e»,^whose
moral character he ooukd not but- abhor. It was eodi
love as w«s never before manifested. ^* For acaroety fiir
a righteous man- will one die: yet, peradventure, for a
good man, some would even date to di& B«« Ood
sommendeth his love toward us, in that while wo were yet
siuoers^ Christ died for us."
Wonderful is ike glory which Jesus desigoad, by his
sullerings, to secure -to those who trust in him. The
Church, composed of the redeemed^ he will present to
himself *' e gkxioiis Church* not having spot, or wrinkle,
or any such thing." To earh of his disciples he gives
eternal life; ''a crown of glory and honor, that fadeth not
away;" '*a far more exceeding and etomal weight of
glory." They shall stand in his presence, where "there
js fulness of joy," and for ever behold his glory. Etennty
shall be.the duiation of their joys, end the over increasing
Digitized
byGoggk
THK MMmm 09 «ausT. .187
r mipmAvi of thwr ,$ouh ^ meaaoie of tbeir.wiiden and
:of their bliM,
He is wonderfiil in his pravidaUial d&diafff with his
people. Having uiumphed over death and the grave, he
ascended to glory» <'far above ail priaoipatity, and power,
and B»ighti and dominion, and ovary name that u named,
not only in thia,Mforld» bat also in that whidi is to oome«"
Exercisnig . all aiuhority in heaven attd in oaxth, he is
^w ''tha head ovor 8U.<hii»g$» to hia Ohmch." He has
. undaitaken to ^oondviet safelj to heaven* afl lAo have
tl?ttt^ or ahatt tfua( m him* Hi3 unseen. ana is their
defence, and his hand supplies their wants. But he leads
Ihe^ft often alcmg la difieak way, ^attd aalgeets them to
mai^ diaappointmentB and aore dxmfafes. At times^ they
aiB i^ady, in tbeit distoas, to aay, ^ IDbep callath anfeo
deep, at the obiae of diy wmtei>spoala: all thy waves and
Uiy bilbws ave ganb ov«r me.'' His CUron^* too^ is calkd
lo pas9^ throng fiery trials. At one tima^ grienronsi error
eatem ifc uaawaaea; and its beauty fadns^ and iaistxeogih
is weakened. Age .afier age has witnessed the triumph
of cnmv whikt trulb was tmmpled in the dual. At
another time, the enemies of Ghriatiani^ risa in their
mi^'and cause the blaod of the most faichinl to flow in
torrents. Yet, all the while, Jeaua Chriat loves his
peof^ and hia Ohofch, &r more than they who grieve
because of the troublea thrdugh which they are called lo
paak " His purposes are infinitely benevolent ; and he is
leading hia. people in the rig^t way. Fof the j^resent,
truatiBg m his mfinite wisdomi goodness^ and power, but
unable to undeffstand his ways, we can but exclaim, with
the devout apostle of the G^tiles, <*0 the depth of the
ridies, both of the wisdom and knowledge of God! How
unsearchable are his judgments,- and his ways past finding
oat*" We may yet rqoioa to know# '^that. all tkmga do
Digitized
by Google
168 -!-■' >'^«o9»aav0ii: -'-I
-wttrkilogetiierfbr good totbeiB' that leve God f aafii tkit,
in a better wcn'ld, where we shall see as we are seen, and
know as we are knowa, we-, sball for ever aduiM **^fais
manifold wisdom.'*
Jesus will appear wooderful, whet^ he ikaU come to judge
the world m righteousneee. When he dwelt on earth, he
was seen in his humfliation. The glories of his Divinity
shone but •dimly divough hia bamanitjr; and his ^iveDkies,
mistaking Urn for a feeble mtt^ treated him widi ptm
indignicy. Bat» ** wken tfie Son <of tnaa shitt oonrie iiv bis
glofy, and all^die holy angels widi liim» then afaal^he alt
up<m tin throne of hia gkury*** Hia appearance will*: be
womieaful ; fi»r he •« diaU l>e repealed from heathen, • widi
hit migluy aagebr in fiamiag^ fire^* ** Behold, he eomeih
widi douda; and eveiy eyeafaaM see hin, and they also
wbich pienaad bimx and aD kindreda of the eardi abail
wail becaaae of Um." And, says Joimthe Apoade^ ^ 1
saw a great white thnne^ and him that aot on it, Ihsm
whose iaeetiieeardi and tlie heaven fled aniray^ aadthens
was found iio plaoa ibr ihem. And I aaw the dead^ email
and^raat, Maad before God ; and the bo<As were operieA :
and another book waa opened, which is the bode of Iifb;
mid'tfae dead wore judged <Nit of liMS»tbing8» wlacb Were
written in the bboka, aocording to liieir works." -With
infinite -'Wiadom will ke tbaai bring into judgment evei«y
seorat thing, and, with infinite aoeoracy, we%h' evei^
ohavacter in the bdaneea; and before the asaemlbled
aniverae will he vindicate all his dealinga wkh men.
• To ' all etornky hia name ahall be called Wonderftd.
Hia two natures, mysterionuAy nntedy shalfl never be
separated. Humanity ia fi>r ener enthroned with Divinity.
How often, during tiie eternal agea, will the atery of hia
incarnation* be told, andthe woadarlitl liiateryDf redemptiata
rapeated; tot admiring intelligenaea, it may be, from otkm
Digitized
by Google
THE HilK'«V<mRI8T. 189
.%v6rU8* For eVershflU tiie p^Mliir wBigf of tde'ieJoMod
be hesnl and admbed in the"Ne«r Jenoaleni; attd far
ever shall the- eyes k>f all holy beiags tarn, with adoring
delight, to the wonderful God-man f ^'
, . JEIEJFLEGTIONS.
Firat It i» a woadorfal salvaiim of.wllich'we ake
partabera. l€ la je srett* *«How dball we escape, if we
neglect so greait Balradon." Tin Apeatle attempts not to
'teU- h4r» greai it is. No language coold oonv^ an
adequate idea of its greatness; and no finite nund could
adequately conceive of it. It is deKverance from hefl; and
who can conqxrefaend the degradation and raisery of a \o6l
soul ? We have seen men unhappy ; we have seen them
in great suf&ringB, menial and physical; peihaps, we hare
iseen them in agony. Bnt we have never seea a human
being perfectly miserable, and in absoliite, biaek despair.
Oh \ fhe iesEfbl degradation, and woe of a lost siniier ; who
can conceive, adequately, of his condition T From all this,
fbe salvation vrrought out by Jesas Christ, ddivera ns. It
\& "* so great:'
But this salvation noC only ddiveia from hell ; it makes
die penhent believer a child of Gkid, and an heir of heaven,
lit raises him from deep degradation, to dwell with angels.
-It does more; it places him on the throne with the Son
of God. For it is written, << To him that overcometh will
I grant to sit with me m my throne, even as I also
overcame^ and am set dovitn widi my Father on his throne.*'
It gives to him a crown of glory, and honor that fadeih
not away. It is a great salvation 1
^ It is an etenuil sahratioD. All other deliveiaaces. aife
Iran temporal evfis; and tfaair baiefitB an eonioed to this
akut lifk' Bntit is the mtd^ the immortal paxt» that is tfaa
Digitized
by Google
wo
Bpecialr oft)ject <si ibe gospel sali^don. It MrfM TrMii
eternal evils; it aeeures eteroal bliss. Ooixi]>ared with its
duration, ages dwiiMlle to a point ; cycles d ages are as
nothing. It is a wonderfiii*— ^wonderful salvation f
And what is move wonderful than tXUitu free. It is
the gift of God. It is more : it is a gracwm$ giU— ^ gift
to those who merited only perdition. Its invitations are to
'*fjbe chief of sinners/'
Bee, to the Tlte«t' of die vtle
A free aeeeptance girebl
See, rebeli, by •dopdqg graoe.
Sit with the heirs of heaven''
<< Without money and without price"*— this is the
proclamation. "And whosoever will, let him take tho
water of life freely." Glad tidings, these^ to sinners lost;
■ who have no righteousness ; who can bring no price ; who
are debtors^ to an incalculaJble amonnt, and have nothing
to pay, Coipe freely ; come, and welcome* the chief of
sinners. For, s^th the Saviour, ^' Him. that cometh to
me, I will in no vm^ cast out." This salvation is as
wonderful in its freeness, as in its greatness.
And yet it is a cosUt/ salvation. Free, and yet costly ;
and as costly as free ! The price of it, was the blood of
the only-begotten Sop of God ; his sorrows, groaps, tears,
and death. He gave his life a ransom for his people.
Justice demanded it, and he honored the demand. Made. ,
under the law, to redeem tho^e that were under the law^fao
was made a curse, and thu9 redeemed them from iU curae.
^Tbere^e iie^ffr « gift hi* band beitowi,
Bmt ooet hie heut a ^roen."
And will mined men reject snch a salvation f WiH
they deky, fop a moment, to accept k with joy and
gnLtkude t What panisfament can be too* great foriliose,
who, for the trifles of earth, " neglect so great salvation,**
Digitized
by Google
THB NAMm •r omisT. 191
«Bd 'trample "wxdet loot tfaa blood of Aicfa a SaiHuurt
Aiigelft daoire to look iato its glorious mysteries ( and win
iniatuatod meii, iot n^om suck a salvsckm was provided;
turn from it wkk cM kidifierence 9 How ibarfiil the
depravity, Uiat can so harden the heart against the
tcndeiest appeals^ and so blind the- mind to its eternaJ
intesests-l
Will not the awakened, tremUfaig sinner^ come to
Christ without delajl Your sins may be numerous and
great ; but greater far i» the salvation of Jesus Christ
You may be most unworthy; but he came to save
sinners.
Secondly. Let us, from this subject, learn to take our
proper place/ as diseipiea, to learn and adore. It brings
OB to the contefttplation of that adorable mystery, the
Trimly in Unitf. The being of Ood, is infinitely above
our comprehension. No wonder, then, that the fnode of
his existence should be so. And, then, the union of the
biman and divine natures'; who can comprehend itY
We cannot comprehend the union between our body and^
miiul; no wonder, then, that we find a Jeep mystery in
the God-man. Indekl, the Gtwpel itself, wkh' all ltd rich
provisions, is a niysiery^ in oile of the senses of that wordl
It presents a plan of salvation, which no'lMiafi wiisdom
could have dkcovered. ' It is; therefoff^ purely a matter
of revelati^. And it reveals to us the purpose;! of the
infinite Jehovah, beginnittg, if we may so say, m eternity
past, aiid extending thtiough an eternity to come. Of
such a Being, and such a system of truth, what can we
know 7 Limited iu our faculties^ bUnded by sin, we can
do npthiag more^ even with the aid of Divine grace, than
liiam the elementary principles^ *'We know in part/'
Yet, we. may know all that is necessary to a pious Mfe,
and to the salvation of the soul.
Digitized
by Google
i9i '. ,^i^mi$mwnM»^
Bittr hofw does tbis- sulijaot^ pcopeiij Ticwad,
that bold «puii; of speeulauoii, wliieh has ao oftva
cbaractenaiod '* philosopbyt iUsefy «o oallad*'' aad wliMfa
has driven so loaoy iuto da^gerow error* and eTon to
infidelity 1 "For my tboughtB are aot yoitr lhoBgliti»
neither are your ways mj ways, eaith the Lord. ■ For, ail
the heavens are higher than the earth, so are my ways
higher than your ways, and my thoughts than your
thoughts." Our true position is at the fetift -of the great
Teacher, receiving, with the docility of true disciples, his
wise instructionB.
Thirdly. Gratitude and praise are eminently beooming,
in those who are partakers of this great salvation. Let
thehr gratitude be shown, by the unreserved consecration
of themselves to the service of their Redeemer. ** For,"
saith Paul, "ye know the grace of our Lord Jesus
Christ, that, though he was rich, yet for your sakes he
became poor, that ye, through his poverty, might be made
rich." Let us, then, say with this same Apostle, ** The
love of Christ constraineth us ; because we thus judge,
that, if one died for all, then were all dead ; and that he
died for all, that they which live, should not hencefonfa
live unto themselves, but unto him which died for them*
and rose again."
Fourthly. To the disciple of Christ we may reasonably
say, "Rejoice evermore." He has a Saviour who is
ever with him, causing all things to work together for his
good, and who is able to save to the uttermost Troubles
may come upon his children; but his grace vrill enable
them to "rejoice in tribolation." Temptations may
assail ; but, says an Apostle, " My brethren, count it all
joy when ye &11 into divers temptations; knowing this*
that the trying of your faith virorketh patience." The
world may array itself against them ; but they hear die
Digitized
by Google
TBI MAIM <f9 CHRIST* IM
•of tiiflir Radeeiiier« iftyiikg» '* Be of good ebeer'; I
have oireroooie di* world." Oabnly and joyfbBy may
tfaay look upoo all the temptatioiM, triab, and sufl^rings
of thu life^ and exelshn ttliixaphaallyt ^ Vay» m all these
tfauigs we aire more than ccmquenm, throagh him that
i8
Digitized
by Google
SERMON XII.
THE RESUKKECTION OF CHBIST
BY aKV. H. S. PORTER*
Pa9tor4fih€ Pint Cumberland Pr$9by(aia» ChmnK PkiMdpkim.
"From that time fivtli began Jems to riwir imto Ui diMi]dei^ haw
that be most go unto Jenuelem, end tnSer mMgr tbiogi of the elders and
chief priests and scribes, and be killed, and le raisid again the third
clay.'*— Mattbew xrl SL
Man, in being deprived of foreknowledge^ wa» more
than compenaated in the gift of hope. Deprived of this,
no rank» or poeidon« avaik us anything. Possessed of it»
we are happy in a dungeon, in aflBclton, or in the darkest
hour of adveraity. Aa the old man leans on his ataff for
support, so does fiait humanity, by the aid of hope, pass
through this hfe. Phik)6ophy, in its sublimest lessons,
teaches ui to ^eor. Religion, teaches us to bops. In
time's arid desert, there blooms not a more beautiful, a
more fragrant rose than this. Like the philosopher's
stone, it turns all that it touches to gold. How deli^tful 1
how important its exennse I
The foundation of the Christian's hope is the
resurrection of the Lord Jesus Christ If Christ i-oeo
not from the dead, then is our preaching in vain, and your
faith is in vain, and you are yet in your sins. The
resurrection of Christ is the basis of our hope. If he
was not raised, our hope is a splendid hallucination* a
taunting dream, a bitter mockery. The resurrection of
Digitized
by Google
THK RBSimUBGTIOIf OW OBBI8T. IW
ibe Saviour is the hinge oa which the tmth of Christianity
turns. This vital doctrine of religioD will be the leadbg
topic of tlus discourse.
Before proceediii^ fardiefj it .viay not be out of place to
make two or three explanatory observationB in connection
with the text It is said, in oa^ of the-GoBpels, by Christ
himaelf, that he wtfjid be three d^ya and three nights ia
die heart of the earth. Crucified on Friday, and buried
late on that day, Jesus rose early oir die first day of die
week. One day and two nights only was he in the graven
With the Jews, a part of a day was put fi>r a whole day.
Christ was in die gra^e a part of Friday, oo die Jewish
preparation, die whole of the Jewidb Sabbath, and a part
cf the first day of the week, or the Christiaa Sabbath*
This was the sense in which he was three days and direo
ni^hfift in the gvave. In eonfimaiion of diis exposition«
it may be stated, that the Jewa, who had perfeottoowledgp
of aH diese things, never thought a charge ei fidseboca
against die Apostles, who) in almost every sennon,
preadied that Chrot ttise on the third day. ft islikawisa
said, Ihat GhriM aiiouM be tfavae days and diroe nights in
die heart of die eaith. {t is certain he was not deposited,
in burial, in the ceoAM of the planet on which we tfv^;
■or was it so understood, eithiBr by the Jews, or his
disciples. Language is eonvendonal, and must be taken
in the sense of those who use it To be in the heart of
the earth, is a Hebraism, and signifies, with ns, nodiing more
than buxlitl. These naust not be regarded, in thetnselves,
as matters, of great importance ; but, in connecdon with
Christ, as subjects of prophecy, they are eknided to the
^teatest consideration.
The resurrection of Christ fix>m'the dead, is a topic,
in rel^on, of no ordinary hnportance. ' The Aposdes
preached it in almost evei;^ sermon. It should be a
Digitized
by Google
196 ¥ikW ItE^Rilti^fdlf 'dp teftM*.
]^iiiM;'« futid^entm urtibl^ of fUth id &verf cteei.
ic ihoold bd ik6' et^tod of etery dn^. It is m>t
ftafficietit tfaflS we foelievB it without a v^tigB of doubt;
buc we should be able to giVe a 'i^asofi for the 'h<)i>e
tii«e is within us. To belike a fktt, or occurrene^,
without evidence t» support i^ is the part of bigotry,
«r enthusifom, nud not of enligbtened Ohtisdahfty.
CMbI'b MBii^re<^ii » a jf^, supported by evidence of
tlie most irrefragable diaradCer. To believe, it is only
necessary to ernttAntf.
• The resibrection of Christ, and thenisiiig of otrr bo£es,
are inseparably connected. They are r6faiCed, as cause
and effect To treat Vbem, to sonM extent, together, wotM
be right and proper. Any arguments used, to prove that
Christ rose from the dead, may be reg^ed as so many
arguments in faror of the filct, tint out bbdies wiH be
raised. Afguments, adduced m suppdrt of our restiivedciott,
may, according to the most rigid rules of logic, be taken
as BO many alignments to provV Chat Christ did ari«e from
tiie dead. Thore is a mystical union and oneness betweet^
Christ and the buman family. We jbctb the bi^ndies, he
ts the rine.
That diese mottal, decaying b(idies of ours, win be
raised from the dead, is not only clearly taught in the
sacred scriptures, but numerous analogies, in nature,
Strongly corroborate the f^ct These analogies, in the light
tyf revelation, assume a degree of importance not to be
dvertooked or disregarded, by Hbe candid inquirer afto
reHgious truth.
ADcient philosophers complained, that the sun, moon,
and stars went down, and rose again; but rfiat their
friends died, were laid in the grave, and returned no
more. Had they enjoyed the fight of revelation, the
sun, moon» and stars, in their appointed ooittB^ wooM
Digitized
by Google
'Wh^ii Pythagoraa ««v ^» liMKhsmiM^ cnMrlii^ wos«i
.4e¥e]opad ia. tte buflM^f ke «9>ou0ed tlwi ^ooicbe cf
Meleiopajdioeki. He is. mora^to be- juried dMui hkifwi.
H«d be eajf^ed Ihe teecfaiqg of the BcriptiueB^ pbenomeae
of thv' dierecler would have lad hisii not to preach Ae
twiw^gnition of aonls^ butthe lasumatioii.of ibe human
body a^ death* la all ages, there aretcnroomstaiiees,
^onm^ted with the transfiHmaliGnB goiiigoii ia the lower
departments of animated nature, airoogly snggaotiYe of
tfab. ftcC We behold a, email' ^gg» diea a loathsome
49mwliii^ wonur the caterpillar ddn ia thrown off death
jonaqafiraad then it iaehut up Ibrmaoths as in a tombb In
ifais atate the amaal ia termed a chryaalia. Bemaimng in
itfaiaeQaditian for a time, appaientiy without life^ it bunu
ita in^riaonmen^ and comet forth a beantjfiil butterfly.
If such astoniahiiig and beautiful tranafoimationa occur in
the lower departmenta of animated oroationy w4uit may
we not look finr in. respect to man, *'the noblest work
a God,"
.^ The &nner eowa hia gve»v which aenda up . a ^ene
in the act of decay, producing abundant fruit. The
Apostle alludes to this, as a type of the nmirrectaon.
Wearied and ftttigued, we repose in slumbers, and rise
invigorated from sleep-— the emblem of death. Behold a
2-epreseotation of the doctiine.in questionl We aie now
in the midst of the gloom of winter. Nature seems dead.
The douds are ready to weave a snowy winding sheet
fi>r its grave. But, to such of us as live to see it, nature,
with new life, new vigor^ and new beauty, wiU emerge
from this wintry death. And thus may we, ajGker the long
wmter of death shall have past, come forth, by the poww
of the resurrection, into an unfidling and unchanging
ifgfi»g of bliss and immortal glory.
Digitized
by Google
An olgeetMffi to ihk pleasing dooCriae, 1mm lew «i^
with aU the virulent and maiic» Qf infidelity. The
objector poiitfa to the changiBi^ reel or imaginary, 9^^
oa in the human.fonn, «nd miirriiab ^eqB.fgrtb to aftight
the Christian from one of hia deareat, caoat cherished
hopaa. The aubsfeanoe of the. o1^/aGtbii.(if aubatance it
haa) ia this, that the lawa of nature have it in their power
Co defeat the declared purpoaea of Him who made thoee
iawB» and gave ihentheiirfi^rQe. Myfiathisiiotaopakied»
not J90 nervQuaf aa to be terrified at auch a spocftoo^ The
individuality, and personality of th& body, reaubfl^ oot
fiom figure and shape, but fivom the. mind. Take two
children, in extreme infancy, plaoe them in the same nxmit
let them breathe the same atmoapbeoe, and eai the same
ibod» an4 ^ matter of their bodies is the same» yet diey
diSler.ia appearance, one from the other* Wkj ia. thist
Jt doubtless results from intellect^al, and moral qualitiea.
It is the tni$ul that gives identity and individuality to the
one and the ptben When the soul zetuma, at the laat day^
and, by appointment of Christ, claims its dust, and unites
with it, then wiH it stamp its own image and individuality
on it, and this will be its own body.
As it regards the above analogies, it nuist be borne
in mind, that the God of Revelation is the Grod of
nature. Revelation and nature, instead of being in
antagoniam,. mutually shed hght on each other. We
should study revelations to understand nature; and
nature, to understand revelation. Both must oe studied,
in order to comprehend, fully, the charactei: of God* and
the GospeL which he has given.
Turning attention from this part of our su^ect, let m
conteroj^te that which may be re^rded es the cauae of
the resurrection of our bodies — the resunection of Christ
Such a person^ as fh€ Lord Jeaut OhrUt Hoed ^tnd uifs
Digitized
by Google
ihit^lei,imik^hmd^Judti3L T7\b ttiAj doM tiM» Blbto
ted prdte tUtf. Tbe ttvofred •enetniM of x^gion tesdiy
Id ikis. Hcpar tiieir tostimony. ' Taeitin, i1m teMmtad
Boman bistoriaB, who floariahod utniet the emperor
Trajftitf sajBy ill Us Amiali of fte OhiiMniiiSy who W0ro 00
enf dly peneented Vf Nero, thst ^Ofariat was ilid^
atrtliOfy wfao^ in tHo le^^'of Tib6riii8» was piiiiUfi6d wttli
death, as a erhnmal, by the pit)i3arator, PoDtms Pihte.**
The younger FUny, Gotemor of Bythinia, in his celebrated
letter to Tri^cm, says, ** That' Jestn was worshipped by
hb li^weiB, as Qrbd. Tfaey dng among theinselves^
alternately, a hymn to Christ, as &od/^ Lampridiiis^
Celsos, Porphyry, and the eniperdr Jalhin, a'H of them
aTDwed enemies to Christ and fais^ religion, bear testimony
to&efact,iiiat8ach a personage lived^ was agraaftteadier,
performed miracles, and was cmcified at Jerosalem.
Pilate, in conformity' to a pn^siHng tm^e among the
governors of Roman provinces, kept tn account of the
i^emarkablb transactions during his pixjcuratorship. In
one of these memoirs, caBed " Acta FSata/* transmittt^
to Tiboitis, was oototadned kii ilccottnt of die liib and death
of Jesus Christ. Hiat Emperor proposed tb the Senate
of Rome, that he thoxM be numbered among dielr gods.
The Senate refused, alleging, that Tiberius had revised
tbe honor of d^iication Mmscif.
Josephus says: ''Tbtoe was, about diis time, Jesus,
a wrise mian, if it be lawful to cail him a man )' ftr he was
a doer of wonderful works, a teacher of sodi men as
believe the truth with pleassore. He dhsw over to him
both many of the Jews and many of the Oentfiesw He
was (the) Christ And when Pilate, at the suggestion of
the principal men amongst ns, had condemned' htm to the
cross, those that loved him at die first, did not forsake
him ; for he appeared to them alive again the tiiird day.
Digitized
by Google
asAe dime p«oplwt» had ^fiiritoidtheae, afldtoulihoiisand
0tber.woDdarial »tliings conoeming^'hiiii. And die trih^
of Chriatiaiist so naitted Ibcmi hkt, are not extinct aft
Ihioday."
. Tfaeoe iMttfaoiiliea, ukdA firaiai among the eneniiea ef
Chrift, prove tbat he Mved daxmg the veign of Tiberioa
Cassar ; that he was retnarkable for the purity of his
life; that he was a great teacher; and that ho was put to
dsaih Older PonSRM Pilate, at Jenualeni. SomeofdieBe
hiatoriana aaj he perjfonp^d miracleas others speak of his
inoamation ; and one of them says he-iras seen alive on
die thicd day after his death.
• These historical >dedarations prepare us for listening to
ndaX the diso^^les and IbllowerB of Christ say of his rising
^om the dead on the tlord day. The wrath of man
praisaa God.
' 3%e od«eri«Mea of Ms €%mAb« £^^
tJk reiumditm tf CkrisL
. Hie Jewish Sahbadi was a standing memorial, that God
created the world in six days, and rested the seventh.
The observanoe of the Paschal Feast, among die Jews, -Wsb
evidence that Ck)d, in Egypt, passed by die blood«marked
houses of the duldren of Imraeli and diat he, in the person
of die destreying angel, slew the first bom of Egypt
When the Jews, trmn age to age, ate the Paschal Lamb,
in memory of dieir departure Aom Egypt, there were
many who would have exposed die imposition, had such
an occurrence never taken place. Joshua, passing with
Israel over Jordan, dry-shod, commanded that twelve
stones, from die bottom of that river, should be taken
and zeated into a monument, commemoratiye of die
rematkable mirade. To future ages this monument
stood, as evidence of die passage of Israel over the
facved river.
Digitized
by Google
X)mi Booker HiQ moameitr elaada » witiiaBs of a
gresit faftttja^ wbi«b wa4 Amgbt, on tfaat spot during the
»V9)^^9]^. The Bdonumen^ ia Ballunoro^ perpetuates the
fame of Washington. Had such a man as Washiagtom
aever lived, or such a battle as the one at Bunker Hill
qieifer been fought, thpae moDuments wouU stand a
xi^r^iad^ to those who erected them.
The oI^servsACe^ of the Christian Sabbat^ from, the
litm that Christ appeared to the disciples in the room,
with clqsed doorst in Jerusalem* to the present day, has
qons^Qted a staading memorial of his resurrection. The
Jewish Sabbath was commemorative of the fiat creation ;
the Christiaa.is of- the second creation* or the work of
redemptioQ, which is a great moral oreation. The earl j
Christians observed the first day of the week, in memory
of Christ's resurrection. Had Christ not arisen from the
dea^ the obsenraoce .of this day would have brought
on them ridicule and contempt. The impoaCure would
have been exposed by Judaixing teachers and disaffected
disciples.
The Sabbath is a divine institutiou. None can pxoeper
and ojipose it. Like the stone in the Gospel, it crushes^
and grinds to powder, all who treat it with contempt
Like the Apocalyptic beasts, fire proceeds out a£ its
nostrils, and devours all its adversaries. They that
atteppipt to violate it, moet the fate of those who daxed to
ofier strange incense on the altar of God; or a worse fate
than Jeroboam, whose hand withered when stretched out
c^gainst the man of God*
Revolutionary France staz&ds forth on the page of
history, a fearful and bloody example of a nation, thai
dared to trample .under foot that divine institutioa
which commemorates ;he resurrection 6f our Lord aad
Saviour Jesus Christ. /
Digitized
by Google
sen ^Ib HESQimBCr^lQII^ or €HS»«.
The 2)nfphetnM vUered by Jaw Chriu, frqpprly
considered^ furnuk additional evidenee ^ tke fast, that A«
came/artki on the third day r from under the dammm qf
the grave. Indeed, the predictions' uttered by all th#
prophets, concerning Christ's resurrection, sboold be
regarded in this Kght; but especially those ppojwn bytbe
Saviour himself. In the text he speaks of his rising oa
the third day. "Verily, verily, I say unto you, («ay»
Christ,) except a corn of wheat fell into the ground and
die, it abideA alone ; but if it die, it bringeth forth mucb
fruit." When tlie Son of man uttered these prophecifis^
he either knew that he would arise from the dead, or that
he would not arise^ If he knew that he would not arise
from the dead, why did he voluntarily submit to be arrested,
to be condemned, and put to death? He could h^vci
avoided being arrested* He could, by praying to the
Father, have procured more than twelve legions of angels
to deliver him fit>m the hands of his enemies. But he did
neither. He knew that he would arise from the dead,
therefore, he voluntarily submitted to be arrested, tried»
condemned, and put to death. - These #eyeral pcMnta^
taken together, produce evidence, which cannot fell to
be felt by every mind. It is in combination that tbmr
force is felt The stream, issuing from the base of the
mountain, flows on till another en^ties into it, swelling
its size; another and another flows into it» swelling its
volume; others flow in, until a large, majestic^ and
resistless river is seen. So it is with a tndn of evidebco.
One stream flows into another; others, and still otheo^
flow in, until a current of evidence, of force and potency,
is produced, sufficient to sweep before it all doubt and
unbelief. This, applied to the evidence in fevor of Christ's
resurrection, cannot feil to discover to our minds its fqitce
and power. .,
Digitized
by Google
• 'Tlke-IKeads aibden^nnesof j60iMChfiBClMidy''agT«e» aB
'a £he faet, thst about eigiiteeii hundred yeuni ago; naA a
^lenoQ as Gbriat Ihhsd tnthalaiid of Judea. Tbey ag;ree
Aat he was a remarkable teadier, noted fbr fais exemplary
HUe; that heivas puttn death on the ctdSB. Thej agree
that his friends took hit^ foody from the eroas, and laid ife hi
a newa^iddhre in a garden near tb Calvary/ This done,
tbey rolled a ^at atone codieinouth of the grave. The
Jewatfaeh succeeded in getting the stone sealed. It was
probably fastened wSkh cords ; and these, brought to a
knot, had sealing-wax impressed on it, and on this was
stamped the govemor^s seal Then from Pilate they
pirbeured a Roman guard, and placed it over tlie grave to
watdi it Thus' far the friends and enemies of Christ
agree. The friends of Christ say, Aat, on the third day,
the body iifta^ missing. The enemies of Christ say, that
it was stolen.
Let 08 examine both of tiieae aocoonts. FSnt, the
assertion of Christ's enemies. They say that, while they
slept; his discipl6s» by uigfat, stole away his body. This
assertion was ne^er probable nor possible:
' Could a ftw tim^ fiflhermen, without friends, without
anns, eome and attack an armed guaixl of sixty soldiers,
and, by fon», take away the body of Jesus? These
dispirited disdples, the most courageous of whom had
tteaabled at the du^atening voice of a servant giri, were
mu m any point of view, the men to defy Pilate, the
sanhedrim) and the guard. It was at die ihll moon, and
Jerusalem was ffiled to overflowing with the tribes in
attendance at the Feast of the Passover. A theft seems
impossible. Nor was it probable, if the disciples had
made the efibrt» that they could have succeeded.
' The BokBerB say, while they were adeep the body vras
stolen ! How strange ! Jt was al the peril of Aeir liveb
Digitized
by Google
204 TH
forRonninaQUMnCoaKeepioaigutJEd. - They were t^dKervei
eycurytibree hours. Wh j shcmld tfae]r> i& w» shMt fttimef,
beeome oteepy? It iveie not probable that aU, if a part,
were askep* But admit that itej wevsasleep. Take
tfaeip own woid. Admit they were Bottnd asleep. Who
would bdieve a witaeaB tee^ymg in ooott to an event
^i^ch occnned whilst he> waa asleep t if Aey were
asleep, how did thej know whether the body of Jesna was
stoleiiy whether hA afose^ or what beeaine of lomf BCit
they wero not asleep; they ^^ere all awake^ and witnessed
the power of the . resunteotion.
It has been alleged* that Christ, after his resurrectiim,
waa seen .by none bat hi* • fiiends. This is adt true. The
first appeatanee of C^iat waa before his enemies, oti
rismg. An angel descends from Hearren ^ earth tremblea
at hia iibo^tread : m the might df his strength, despite ban,
seals, and locks, he tt)lls back the stone from the mondk df
the grave. Tha- keepers did qnake, and became as dead
men. Their spears, ungraaped, lay useless by their odea.
Jeftus arosel Thefirst rising glories of the resnmection
were seen by ChtMCi^ powerless enemies.
Let iBB^ new hear what the (Hends of Christ say,
coaieenutig the ^disappeairanca tji the body ou the third
meratng. They affirm, aooii after, that be was seen afite.
The testiraony of a witttess, in court, di^nds more on his
general character for truth than <m the strength of hi6
affirmations. What is the character «f dioae ^o testify
that Christ arose ftom^ -the dead }
They were not credulous. When news first came that
C^arist had been eeen by a oompatiy of women, th^y
treated it as an idle tale. Thomas — ^not bOTig present
when he appeared to the apostles — said, he would not
beiieye unless lie could put hia handa in the prints of the
uaib. These are not die leelingB' of over-ccedolous men.
Digitized
by Google
mrewMsmn 2M
Mio^neeiytf, tbey had aU fasem AsappoMiidd ob thek ,
e^Lpect^tioDS concenung tke nature Df Ciuait^ kingdein;
they looked for a ten^raJ kiagdanL In this they were
sadly disappointed* Under this (ttsappointtienti had there
hfoen an attempt to pmotice a fimtd on them, eorely k
woidd have been detected* lien aot &om motbre% in M
things^ Whore ipvere the motiveB £» tteae men to
deceivel What did they gain k^ ki Honorl They
were acoonnfted the ofieonnag of the esftk The
fiiendsUtp of. the greadt They wei\» despaBd by the
greatt the wise, the learned, Did they mn >eaae and
affluencel They were persecuted hy Jew, Greek, and
Bonian. . fheyi 5'waxidOTed about in. sheep ddns, and
goat ,ak]os» dwepiog. in dees end cares of the earth.'*
They \rere actuated hat by one mctiTe, in preaching
Christ and the resurrectton-— the hope of a reward in
Heaven. Had .Aey deceiived, that de«eplion» in their
viewi would have excluded them £n9m the only reward
which they IcM^ked for*
If they were good men, fitun principle, they wenld
not deceive. If they were bed men, they had no
motives tc deceive. They, were not deceived diemsdves.
They saw Christ, after his resurrection, under diflbi^ct
circumstance^ at diiGsrent tnnes, and at diffsrent places.
They ate, walk^ and talked with him* He was seen,
sometimes, by one, then by. the twelve^ and onoe by
five hundred bretfaietn. They were not deceived* These
are the witnesses which tell us that Jeeue erase fixm
the dead.
We are now prepared to hear "from thera the difierent
occasions on which their Divisie Master afif>eared to
them.
As it began to dawn toward the first day of the weeik^
came Mary M^dalene^ and a oonqmny of women, to die
Digitized
by Google
■epiilclim.' This Wt9 witbdut llie citjr, hear Cakaiy/ iti k
garden^ Thej had their B{>ic^ prepared, to aimottit the
body: <hif^ tkiugh, had bei^'dotte before, at Bethany, b^
Marj: The wetnetl, fffied with'ttedneSb, came 'to the
tepiddwe. They ^utid the titdne rollbd away, and an
«ngel,w]th # coontetiaiioe like lightning, sititnig on it.
^Ocne see'tfae place where Jesus lay; h^ is not here, btit
^as aiisen,'* said Ibe angcA. ' Mary Magdalene hastened
and told-the^ eleven. John and Peter ran to the sepulchre^
fotmdL it ^ttiptf/ and depsoted tilted with- wonder. Mary
Magdalme returned to the sepulchre: there she stood,
weeping bkterly. On tnming, she saw one whom she
•nppcoed to be the gardener, and to hhn she said : ** Sir, if
thou have home him hetice, tell me wherei thou hast laid
kiBL'* Jesus saith unto Mary, ''Touch tne not, for I have
not^yet ascended to my Father.*'
The other women who had accompanied Mary, returning
Irom the sepulchre, and who were not present at this first
appearance, met Jesus. This was the second time he was
ieen. They <iilkne and held him by the feet, and
worshiped Wm. The time intervening between th^
tmo iBStanceB ef Ohrist^s appearing to his disciples could
not be long; yet we find he tells Mary Magdalene not to
tovch hhn, becauto be h^ not ascended to his Father;
but when be appears to the Company cf women, he suffers
them to> Couch him. Mi&y we, or tnay we not, infer from
tkoB, that Ohrist, during this interval, ascended to the
Father^ made his appearance there, afid then returned to
this world f
Soon flfter this, probably whilst h^ Bngbred on his Way
fii>m the sepillctare to the city, Giirisf appeared to Peter
No one was present during this interview. Oreat wafl
the love of Christ in thus appearing to Peter, who had so
basely denied him! On the same "day, on their way to
Digitized
by Google
xi» mouwmoif or onMT.
JEmomnsp were two diatiples^ ProIwUy tbey
returning to thoir homes, in Galilee, htiidiig ftrsaketi die
cause of Christ. As the^r wore walluag in sadness, and
were taUdng of what had leooatlj occurred; Jesna, hi
dispraise, comes up with theia. He inquixes the cause of
their sorrow. They tell him, wouderiog that he hasd not
heard of it. Then be expounded to them die scriptures,
showing that Christ must needs sufier and rise again* At
their request, he turns into Emmaus with them, breaks
bread, opens their eye»«Hind beholcl, bef<H?e iben is the
object of al} then: solicitude ! Then be Taaished out tif
their sig^ ** Did not our hearts bum withiii us» while
he tidked with us by the way," they exdaimed, and rose
up the same hour, and returned to Jerusalem. They had
scarce entered the door where the eleven were, before the
exclamation is heard, " The Lord is risen indeed, and haih
appeared to Simon !" They instantly relate how Jesus bad
appeared to them in the way, and in the breaking of
bread. This is scarce uttered, before the whole house is
in constemadon; they supposed they had seen a spirit.
''Peace be unto you," was his mild sahitation. ^'Beboidmy
bands and my feet, that it is I myself; for a spirit hath not
flesh and hones, as ye see me have," It was too much t
They could not believe for joy. He ate, and conversed
vrith them. Thomas was absent at this interview. When
told of it, he protested that, unless he could put his fingers
in the print of the nails, he would not believe. Eight
days after this, die disciples were assembled in the same
room. Evidence this for the observance of the Christian
Sabbath. Thomas was present Jesus appears in die
midst* Thomas is not upbraided, but b first addressed by
the Saviour. At the i-equest of Jesus, he puuhis fingers
on the prints of the nails^ It is enough. *' My Lord and
my Ood I" was his exclamation.
Digitized
by Google
<4fter. Hm, iJesm .showed fawself to his disdple^ at ^
B^ of Tiberiu9. One is cJmoat rea4y ^ &^ (h^^ ^^JT
had turned away frooi the, cai^ae . of Christ,, aad had
x»tucQed to theic old trade. By a xauracle, Christ showed
them, that they woald he successfi^ in pceaphing thf
Gospel, and the^ gave them to und^xstand that^proachio^
and not fishing, was to.be tbe^ S^ixre bo^inms.
Christ had a.. special ijEieeting with his. diii|cip|e^ by
appointment, ou a mountain in G-a)ilee. Heroi doubtless^
he made out. to them foil instruntjons relative to .the
kingdom of heaven, and the spread of the QospeL Ia
such. sequestered ^localitiei^ Christ tr^noi^^led most of the
impo^ftaot business relative to bis grpiat. mission*. Afief
that, he was seen* of above five hundred brethren at pnce^
the greatest Aumber.by whom he was seen at one time.
Then he was seen of James ; probably at some important
period. And lastly, ho was seen by the eleven, o^^
Mount Olivet* Here he took his leave of them, to be
seen no more on ^ arth till he comes to judge the \imrld.
Here are ^even times at which he was seen*. Not in ^
comer, one by one, or during the darkness of pightr was
he seen; but by many,. and in the. n^st public manneri
did he appear, . In Jerusalem and in Galilee, to one, to
the eleven, and to five hundred ; on the mountain top, and .
by the sea shore, by the way* and in the room where the
ApoBtles assembled, did he appear. Thero could be no
possibility of deception. The times and places at which
he appeared, and the circiunstance^ connected with these
appearances, make fraud impossible; so that we noay
e&claim, in the language of the disciples, " The Lord is*
risen indeed !'*
Let us pause a moment, and contemplate the stupendoua-
miracle of Christ's resurrectio^h Having seen the doubu
of the disciples dissipated, we are prepared, with stroAg;
Digitized
by Google
TtfB ftKatkRCCftON OF CffiRlVt. 0D&
■lid ^go/toQA ftidi, to behold the magnUcent itight The
bo^ df Jesus, fifelecn, pale, and cold, was taken down
from the cross, wrapped in the windmg sheiot, and hdd &
the cold ix)eky sepuldixe. A great stone was rolled to
like mouth of it, to make it sore ; upon this was placed
the gotemor's seal, and a guard of Boman soldiers over
the grave. Three days and nights did Ae Son of Ood lie
under the power of death ; twice did the sun go down on
ills grave; twice, at midnight, did the spears of the soldiers
glikter in the moonbeams over his tomb; twice did the
stars, tiw night sentinels of the sky, look down upon the
holy sepulchre, and weep tears of essential light; the rude
war eongs of the soldiers, all night long, rang in triumph
over the sleeping body of the Saviour !
This was the hour of the triumph of the powers of
darkness. Hell grew darker, dilating yvith malicious
triumph. Devils exulted, in prospect of man's ruin.
Pilate, the sanhedrim, and the priests, thought the diskerher
was in their own power. Death, rearing his throne of
skulls over the grave of the Son of G^od, waved his black
sceptre in triumph. He called upon worms and corruption
to come and assist in devouring the mighty captive. They
responded, ** We come not ; for his soul will not be left
in hell* neither shall his body see corruption.''
Deep was the despondency of the disciples ; dark and
gloomy their prospects. They suppose that all is lost
They had forsaken all for Christ. They had trusted, that
he was the one who should redeem Israel ; but he has
been crucified. In the cold grave, watched by soldiers,
he sleeps in death. All, aQ, they suppose is lostl Often
when men expect least, they receive most Go, my soul,
take thy stand over the grave of tlie cmdfied Saviour;
look upon him who lies there in death. Will he live
again! Will ho come forth from the power of the
19
Digitized
by Google
SIO tHK AEsmaRfKcnON or cbrist.
grave? If he tide not, tliy hopes are all gone. V he
JIto not again, thou — Oh ! mj eoul — ^wilt remain it death
fer erer. There lie in that grare, Ihj hopes fbr'life
and immortality.
Scarce had the third morning faintly dawned^— aicaree
had light tinged ihe portals of the east — scarce had the
first melodious strain of the morning bird been warbled
ftrdi, ere the Son of Qod, a Hiightf conqueror, arose in
triumph. Bursting the baars of dea^ and the fetters of ^le
grave, lip he rose, a glorious conqueror. He snatched
from death his black sceptre and shivered it in a thousand
pieces over the cross, and then bound the monster death
in chams to his triumphal chariot wheels. Angels s!t
around to witness his triumph; the soldietis quake, and
become as dead men; in glory and majesty the mighty
conqueror triumphs, openly, over death, the grave, and
the powers of darkness. He ascends to the right hand of
the Father. "Lift up your heads, O ye gates ; and be y©
]i& up, ye everlasting doors, and the King of glory shall
come in," he exclaims. Who is the King of glory?
"The Lord, strong and mighty; the Lord, mighty in
battle." I, that have conquered death, and have him
a captive in chains; I, that have redeemed die human
family, I am die Lord of glory. "Lift up your heads, O
ye gates," shout a million of angelic voices, in full chorus;
** even lifl them up, ye everlasting doors, and the King of
glory shall come in!" The risen Saviour enters, while all
heaven is vocal with redemption strains. He proceeds to
die right hand of the Father ; and he that was made h
litde lower than the angels is crowned with glory and
honor.
Ours is a living, risen, ihterceding Saviour. He evei
liveth to make intercessions. How encouraging this is to
Ihe Christian. In affliction, in the dark luntr of adverdicy,
Digitized
by Google
Tsm jUBstcRWKmoii of csbuv. 811
Cbrifltp at the ri^ hsod of tbe FaAw, Hrai ta mdw
loteroeMioo. for im pec^le*. In tbe tryiag hour of
tprnpiatJon he rememherBi befiire his Father, all hk
fiftUowen. With their names engraren on ifae pafans
of his hands-<** those hands pietced by the nai]s«*-he
pveseots them to the view of his Fatbetv and entreats
fai their bebal£ Even the thooghUessi oawfass sinnery
he remembers. Whilst the aBOonvected' are refteing
fiddmussion to him^ blasphemiBg his nanie» and despising
their worship, he intercedes for them, saying, ** Father,
^give theotv they know not what they do."
Christ arose fi:om the dead. Then wiU our bodies arise
firom the dead» Consoling newsl . It falls upon the ear,
like dew npon Mount Hennon; it falls upon the spirit,
like oil <m Aaron's head. Now can we lay our friends in
^ cold graven for they shall come forth. Now we can
Bubmit to death. Jesus died« that we might live. We
shall but sleep in .deadi, till Christ comes to take na to
faimselt
: As Jacob, when he heard' that Joseph lived in Egypt,
said that he would go and see him before he died, so may
every Christian, widi, confidence, say of theii Josephs and
benjamins, that they yet live; they live in a land cdT plenty
and abundance, and I will go and see them. To die,
|hen, is to live again. It is to live with Jesus, with angel^
%nd with departed inends and relatives.
The resurrection, applied to those who die in sin, wffl
be inverted in its power ; instead of the greatest blessing,
it will be the greatest curse. It will be the fitting the soul
and body, in horrid union, fi>r unutterable anguidi and
woe. The soul of the impenitent, after death, till the
judgment, will be in a state of sniering. The body will
lie in the grave. When die judgment trumpet shall hiave
sounded, the soul, like a guilty thing started on a fearfol
Digitized
by Google
212 THS BXSURBBOTIOIf OT OHRIBT,
summons, will oome forth from the prison house of woe.
Convulsed with anguish, swelled with rage, and weeping
tears of blood, it will return to earth, and seek the spot of
earth where the body was interred. Hovering over the
grave, I can, methihks, hear it say, -* Gome forth, thou
filthy cell of my former iniquity ; come forth, thou hated*
deteslD^* odmpanion of my'fojtnver guilt; we/havtofsSimrf
tstgenketf we have violated Grod's commands together—-
come forth, and partake of my suffering and punishment!*'
Lol the grave rends. Wide open does itcleaye.. Up
rises the body*. It responds lo the aqi^, VHail, my old
companion ! I know thee well. I hate, I detest, I abhor
thee. Thou horrid, guilty tlung, why comest thou hither t
But I know thy errand* It is but -meet. Wi^ nnnad
together ; we should be tormented together. Come, let us
unite in perpetual and jarring discord; We liv^ on
earth in sin and vebelliod; it is but proper that W6
ahoiidd together -be ptmished^ ih Aiat di^al world whi^re
panishtnent knows no end."
Soul atid body unite.' Capadtafted to the iughedt
tenfflon of snflfering, bodi are driven away, where hope
never comes. This is the resurrection of the wick^
^ The liottr is coming,' in the which all that are in thi
graves shatll hear his voice, attd shatli cohie fytih ; die^
that have done good, unto the r^iu*rection 6f lifo; and
diey that have done evil, unto the resurrection of
damnation.'*
Digitized
by Google
'1 ' ;i •'. 'I • J 1^ * 1. ,
SERMON XIIL
ELKMBNTS OF A- CHURCH'S FROSPERITIT.
BY BEV. T. G. KBEN,
*Peui4>r of SL PrancU Sink ^tiptiat Church, MoffHe, and PMis%ei
at HmUeq^mt 0fUg Cmifffefraiidm,
* O Lord, t beieeeh thee, aend now pRMperity/'— Psalm cxvili 85.
, Fsw cities present a greater vaviety of cbaracter, than
^he one in which we Hve. Here may be seen, men of
almost every clime--af every hahit-^<]f every reiigiost
and of no religion — all commingled in the various callings
of life. The grand moving power^ which appears to
propel all» is tho attainment of riches. Every thing is to
be regarded as secondary to this. Even the most pious
have peiBuaded themaelvesy that, to aim at worldly
prosperityi is to aspire to greater degrees of holiness.
Such suppose ''they vcb verily doing Grod's service/'
when all their powers are eogrossed in the business of
acquiring wealth. No man, who understands what he is
doing, comes to the great city for ease, or for the sake of
getting rid of care. The object is like that expressed by
James : ** I will go into such a city, and buy and sell, and
get gain." There can be no doubt, but the great thing
that brings a city's population together, and that binds
them together, is the hope of amassing riches. Such a
state of things afiects all classes. Scarcely any stand so
Digitized
by Google
214 ELBMSNT8 OF A CHUBCH's PBOSPERITr.
remote from the scene of busy activity, as not to feel the
impulse, and catch the spirit. All eagerly rush into
the contest — all hope to gain a prize of greater or
less yalue.
There are, howerer, special period in the history of
commercial and mechanical pursuits* when the mind,
in spite of itself, throws itself into the future, and
forecasts the probabilitieB of success. Such a time is
the present The busy season has opened fully upon
us. It has brought with it, its usual cares, temptations,
and responsibilities. Many of you« alter an absence of
several months, have returned to your several callmgs,
and resumed, with your wonted energy, the toils and
hardships of trade. And the question which now presses
itself on the mind, is, "What are my prospects of
success? — Shall I gain die end before me? — Shall I
prosper V* How many, in this assembly, have had, within
the last few weeks, such thoughts as these ; and, in regard
to your worldly afiairs, have practically said, **0
Lord, I beseech thee, send now prosperity." There is
nothing sinful in such reflecdons as these, when properly
subordinated to the still higher concerns of eternity. But,
in attempting to calculate the prospects of success in your
worldly interests, have you, at the same time, had a still
greater anxiety for the attainment of spiritual prosperity ?
Insipid, indeed, must be that man's religion, who can be
incessantly directing his energies to' the attainment of
the perishable, while comparatively neglectful of the
imperishable.
Dear Brethren,-^! submit, to-day, a proposition, in
which you all profess a deep concern: Shall the
Church, of which we are members, and to which we
cherish an undying attachment, attain to an increased
prosperity/ Are we prepared now, that, after a long
Digitized
by Google
ELEMENTS OF k CBUBCirs PROSPERITIT* JUff
absence, we have assembled in God's sancUiaryf to
press the petition, ''O Lord, I beseech thee, send now
prosperity t"
" Many of you have labored, long and faithfully, for
the enlargement of Zion. You have seen tliis Church
established in troublesome times. From circumstances,
to which it may not be safe for me here to allude, and
over which it would be well to throw the mantle of
forgetfulness, you were essentially excluded from the
sympathy and co-operation of those, who, under other
circumstances, might have afforded you a liberal aid.
Those were days of d^^^ss and despondency in the
history of our denomination in this city. With tearful
solicitude you watched over the movements of Providence,
as you were directed onward in the path of duty, " God
was indeed with you; and you, too, were with him/'
From an obscure and unsightly room, did your prayers,
as incense^ ascend to the Eternal Throne. Many an hour
of conscious approval of God — many a season of 9piritual
rejoicing, was witnessed in that place, whose external
deformity repelled the gaze of the multitvide. Your
assemblies were small, but the manifestations of Divine
regard made those assemblies cheerful and joyous.
My Brethren, although those may have been days of
weakness, they were days of gladness. You would not
have those seasons obliterated from your memory, or
taken from your experience.
But the clouds, whicli then hung tlie firmamenc
with blackness, have been swept away, and the sunaliine
of prosperity has, at last, dawned upon us. With
a comparatively large and vigorous Church, surrounded
by the walls of God's sanctuary — with the Bible
unfolded before us — with a respectable share of public
sympathy and patronage — we would here raise our
Digitized
by Google
216 XI^EKQBNTS OP. 4 cmJWn*B P9QWKaiVT.
Ebenezer, and aiaj, "Hitherto hath ike JLtrd helped
U9.'* Taking conrage from the past, and, wiib aafuratiocB
for a grater measure of God'a goodnesf we would
renew our petition, ** O JLardp I beseech, iiect iemd
mow pro9pentyr Vfe need still greater efficieocy
— ^greater strength — a wanner zeal--a . ra«re vi^onmia
piety — ^in a word, we still need greater |HY}6periiy.
Follow me, then, with your prayers, while I shatt atlempt
to lay before you» some of the dements of a Cfaorch's
prosperity.
First A fioua and adightened mimstrp. a
Such is the economy of Christ's kisgdooiy tfaft
the institution of the Christian mipwtry is intimaliely
associated with its pro^erity« So dosely interwoven
is it, into the very existence of the Churchy tiiaC»
where the voice of die preacher has long been hushed*
the praises of Zion have died away, and the glorf
of the Church has departed. When and where haa
religion prospered, in the absence of a fidthful nuniiitrytl
On what shore, or in what clime, or in what society,
has the message of Redeeming Love been efibctually
published, without its agency} Where have sinneiB
been reclaimed, and the Church enlarged, independent
of its influence? Where is the promise, that the
Holy Spirit will exercbe his life-giving power, separated
from it t Other means of grace axe q£ vast importanca,
and their energy felt in the onward march of QoA'b
spiritual Israel; but the ministry, throvgh the anvngemerit
of the Great Head of the Churdi, is the oentsa^
around which they all revolve, and to which tfaej
are all subordinate. We have only to appeal lo tfa#
history of many of opr own Churches, lor striking
iUustradons of this truth. How many congrogationff,
once flourishing and vigorous, fix)m whidi the ageiiey cf
Digitized
by Google
ov A cmrscA^s rftospxftiTT. 217
w fidtUU paflUmr hu long sioce been withdrawn, now
ftmiotft flciiroo a txmee, to remind a stranger, that
C^fid's praiMs weea once eelebratedt his tnith fearlessly
pcoclaamed* and his saintB rejoicing in his presence. The
. candlestick has either been entirely remered, or its light
«o edipsedi as to emit bat a &int and flickering ray.
"nie prosperity, tf not the existence of the Church, haa
: been totally destroyed !
B«t the minisiry whidi Qoi appre^ves, and that which
is essential to the prosperity of a Church, i^ a devoted
ministry. No greater curse can befall a Church, than a
pmyertesa and ungodly ministry. There is nothing which
can alone for deficiency in morals and piety, in the
minister of Christ. How can he successfully inveigh
against rin, when he himsdf has not seen and felt its evill
How can he discourse of repentance, when himself a
istranger to contrition f How can he guide the trembling
eiepa of an inquirer to the hilt of Calvary, when he
himself has never sought shelter under its bleeding
tictim 1 How can he urge to a thorough consecration of
life, wlttle diere is sodi a wonderful discrepancy in his
own? How can he unfold the map of the oefestial
world, and point out the mansions of blessedness, when he
himself has no hope of heaven 1 My Brethren, such a
man is as the sign-board, which points the way, but takes
MO step il8el£ By the power of his eloquence, be may
enchain and fascinate the admiring crowd — ^he may .talk
loudly of the spaikHng gems and golden harps of the
ransomed above ; yet, wanting in piety, all his imposing
fifts and pOTfimnances become " as sounding brass, or a
tinkling cymbal;" and, with all the finish and elegance,
resemble only the Itfe-like, but lifeless beauty of a corpse,
**laid out in state, and decorated with the pomp of
leaik"*
20
Digitized
by Google
*Tb9 prospmtj of the'esoiy Chttrekd9» wa» ^wing^onMb
to the intenBe piety and glowing t^ «of their mumlr)'.
They trivraphed ia ovary pla^. Evety lUsIf itAigiou Ml
lifeless, boforo the pow^ of the <toctriii6d wbidi tfiey
preached. The heathen shcine WM demoilibbed^^^tlie
oracle wag ahandoned^and Che banner of the Gi?6es raised
in triumph on every 'Bhooe^ and ohe easentaial aeeret of
their might was a holy life. The Aposde might Junre
inyeighed again^ sin in tevery city of Chneeee, for a century
in vain, had not his appeal been acconpanied by a vi^tvms
and manfy piety. And the same relatioB eKista now
between the prosperity of a Ohnrdi and a derotod
ministry, as existed when first the ascending SavHNBr
deliveired his parting precept.*
Yet not only a pious, but an intelligent ttsnisiry,- is an
importmt element of a Church's prosperity. The next
greatest calamity Uiat can befrHl a Ohnrch to an ungodly,
ia an ignorant ministry. Those whom die Ibunder of our
religion selected as its fii«t champions wiere men of high
attainmenta. It is a Hbel upon the Apostofic ministry to
speak of them as ignorant and uneducated. Tme, when
first they were called from the n^ their minds Were but
thinly stoned with that learning, which was then and ev0r
has been a high qualification in the Christian minister.
They were, however, at first, €^e«i when associated with
the fishermen on the lakes of Gralileie, devoting thetr
eneigies to a secular calling, men of strong natite intellect ;
and all they needed was time' for study and development.
Christ made his selection among the ilfiterate to show, that
he needed not the adornment and artifices of a polished
ooratory, to propagate his feith, and J)ush fi)rward the
trhimphs of the Gospel. But after he had thus gathered
his disciples from the humble and obscure walks bf lifb,
how did he act 1 Were th^y at once introduced into
Digitized
by Google
iHMltty Its his mifiifllevt f ' Did they at once msb imo tho
liifviiif or pkbc6 of piiA>1io fMoit, to d%M5tnB ^e cluinu of
niigHin % No, no ! The Qtrnt l>0acber kept <ftem dkae
et his side. They listened to hie eoblime k^ctures; they
witnessed his astoddung miracles; and they were taught
tkstmelassons of an hea^Bi^ oratory. Three years were
they ifans in the school of Christ— somedraes on th6
BWintain height iMSometitaes on the sea shore ■ sometime*
in ^he tbrongedd^p-^-aoaielinies hk she chamber of the side
aad the dying; were ^y in the presence of him, who
^ipakn as never man spaka'* Their mhfeds were storsd
sfritfa c^rery Mseessai^ troth to flfnstrate and esiabliBh tfasi
^rsiem of sdvaiieB, ^dndi -was ther theme of their tohilstiy.
No dass of ministers hsfe ever entered upon the duties of
actiro' life wkh rbeCter diwiplfaied heads* an4 hearts, than
thosewhopnnuedacomneof threo yearn study with tibe
SSA of Qod, and folly gradoated on the day of Penteeest
Lee us havB>Baclii&oflities#QfW, and tfaet«r is notn seminarf
in the land thsitwesdd not at <nicetbe desorted, and die
Ovoat Teaoher. duronged widi yoiingr aspirants for glory
andinmortaMty*
The mtniatiy of the Be&irmation* too, was a learned
miniatiy» Those daring spirits that battled with the man
ef sin, and .faraahed away the nd>lHsh vAxUh had so long
dbscvred the. purity andlustra of the Chriitian faith, drank
deep intothe fbnniaia of theological leamiagt. No other
men were suitad to theemergeniy. Men of like discipline
are needed now — man with their armor fiilly on, bnmiiBhed
bright, and flaming in .the fight of heaven. The day has
gone by, when the great majority of our Cfattrches will be
satisfied with an incompetent ministry. In almost etety
State, our comnwmimnts are waking up to the importance
ef ministerisl education, and devising means to afibrd the
best fiualities to those, entering upon the responsible caHio^
Digitized
by Google
tf the^Obrifliiiiii nbHirj $ itmi mxpflying m wtSb a ^fgomd
illu0ii^tioii «f die.tlMMigfato'Wtt^ ham beeo itaflwi||^<«ial
a piaut and eidightened ministry 4b ^ ffonUnM dimmi
^41 Ckwiik'0p^mptniy^' >. • ,p
1 UM the wnn beiie?dlefiM^ heiBf Ift 41b Wideft and
jOQBt. uansnrictid MiMb The irfsteib of .Ofaristiimilj
IB a ajBieni ef -beo^cdeiiee; k emahated Mmi GMPs
beaevaleiioa, «tid'il»aieaM and •e&da are alike benevofleiit.
A»a Cfaiansb diioika iMa> the saaoe apUty^may'die ^ftac
ie pnMperoiia and *^fitoi¥ei. ^One ' teaaMi why the
gloFj* of manf' of our OhuMshaa la so <oft0i» «bsenH»d,
H> beoftuae of tfajsifir pretaaing aalilfllmeM. *««They M«k
their omitiiriit the 'ihiiiga>^iili^ are JeBua Ohite*al''
They a6C0 a» «ct «a if. their aanae -add 'hhi were two,
oflpoaite^ irteeoticiaMe thhiga; <»n ai^ tf' they had never
beaid «f * the naate^ er gnie^ or dainia, of Jeaos, itey
any be aeen poxaiiiog • theii^ ahaa aa ateadily, and
waBtiiigi ibaat •dbetance aa 8eiiaUy» aa-iiie world- arourid
.theni. No bunqng davre- for the aldvatioa of bouIb
inflame their breasta. No holy seal muimat^- them io
deeds of mercy to the periahmg. They have no higher
aim.than die-attainaMitt of worldly teteatfd pttiaperity.
Can each' a ooaHiiunioii be pronovBced proq)enw»l la
ahe fidfiUing the end of- her evganiaalioii I A tnte
Cfansch of Ghfiat is pre«eKiiaoQily a miaaioiiaty Churdi.
She ia not merely to maintain an eaaeteneo ■oqetam a
krge and &ehidnahle congregiMion, and 4ibera]]y' anppeit
her miqiiatry ; botv to be proqpereue, she mast be exeoecing
the.high commisaiao, with ^rtiiehy in odmmon wilh tl&e
entira communuy c^ beUeven,- ahe baa been entrusted by
the fiedeamar of men. The ordw givento her, and
whidi ahe meat obey or proito recreant: lo her Ssvioafr,
h% 'fjQoiya into .all the woildt-and pieachthe Ge8|Ml4Q
Digitized
by Google
*.flalTalio» of a kit ftnd* nuned wmM, k her ddaign* her
dbttiac«erutio irocadoa.
Now we maintain, that tfak suljeGl k intunatdy
coDnected Mpilii tho foraiperity <^ ear ChurehM; th^
: wbeie the doctrine of miwiona i» repudiated* there is a
pooiy 0iddy» ani uBefficieot cosuwiuiioA. Look abroad,
aiid.wheaoa ana thoee Chur^faea aad AiMociadone, once
lai^ and flottrishing^ hut which denounced the woch of
■ aeadiiig the Gospel to the destitute, aa a work of man's
derimg, and withheld their aid-^where are cheyt In
mmj plaeeiw so £ir estibet, that there are not members
siiffieieai to keep up. an aMur^nary. I tell you, my
brethrea, that if a Churobweuld consult her own good,
. and lod( to her own prosperity, she must see to it, that
.she is fiudifiilfy eiLocuting the trust eonmitted tohec The
hiPead of- 1^ fiii: a iamishiBg worid, has been placed
within her hands, and she can but break and dispense
it. She has been appoiafied a trustee Sar dba wqrld— «n
executor of aLSavioar, wha haa bequeathed happiness
to iiisii'*-*and guardian e£ th^ most sacred rights in the
uaiTerse*
I leai:9 ckady from the. Scr^^Cwras, that the spbit of
Christianity ia.a fniflsionsry qarit, I aaa not to oensider
jD^TBelf t» sent into die world maiely to get weskh and
enjfij myseUl I am the senrant of Christ, and must do
my Master's w(^ lasiJxHigfatwithapiiee^andamnet
-my own.. I mudt yield asyoelf up to ad^ Divine proprietor.
I 9m a soldier, and X am put in xe^ dsition by him to
whom I heloug* . I amcaUedonttosanrioak The trumpet
bids me take my station sound the standard, and join my
QOnnBadesiin arms, to fight the baldes of my Lord. The
world is in nsbeUion and bostilky agaiart Christ, and I
; take the. field and.hihorle bringit into aubjattion^
Digitized
by Google
f2ft BLWWItt W
him. I am but one; buttfaeiit I am* one. I cEumot da
much, but then I can d^ Minethiqg; and all I can 4k|^ I
ought, and, by divine grace, will da
Of Mtribatknl Zhiiik bow f.wiSLhaw
FroBi yow Redeemn:'* lips, tbe feaifiil wqf^
'Thy brother, perifhing in hU' own blood,
Tboa lawdst. Thy brother hungered, tras adurtt;
Wtt nrtudi and tboa scveit^it. He wa« tkk,
Thoa didst withhold ib» heaUag; was ia piiaoa.
To vice and ignorance — nor dld'st thoa Bend
To se^ him free ' Oh! ere that hoar of doom,
Wbflooe tiieifl ia ao nptier^ bnfUktmi, awaM
JTioia tfaia dack.AnaQb
'*Th'e time of Ikope
Aai oi ^nibatSMw^^eeda on -rapid wiagi^
Bwift aod retanleaa. What thoa baa^ to dio^ ,
Bo with thy might Haste, lift aload thy Yoicoi
And pabliah to tbe borders of the pit
Tbe ]lefliureiak»* Than* Wbea Iha Taaiomed «naa
. With glAdaesa aatp.Zii)o« thoa. abalt joy.
To bear the valleys and tbe hills break forth
Before them into singing ; thoa sbalt join
Tbe raptared aCnin* eatnKfaig: that tfae Lord'
Jehovah God omnipotent dotb reiaa
Over all the eartii."
Thirdly. Vkum amomg the members of the (JhMrth-
In his evet-memorkble fttewell address to his beloved
countrymen, Washington said, " United we stand, divided
we fall." This is equally xtiiQ in a Church. A greater
than Wdfihington has said, ** A house divided against itself
cannot stand." "If ye' bite and* devour one another,"
says the Apostle Paul, <nake heed that ye be not
consumed one of another." Such has been the expenence
of Churches in all ages. What an affecting exhibition
of human weakness, has been given to the world, in
those unnecessary and virulent controversies which have
been conducted among the professed followers of
Digitized
by Google
09 A-mtrnmi^s vwoanmm^. 229.
Ckastl When we aeo membera of .the scone Cburch
aitayod againsl eaeh other; whe» we aee edldnew. 9Ad
distrust, where there should exist the WAcmeal tfibrftgn
and Christian confidence^ it requires no extraordinary
sagacity to foresee the end* It wen jusfe as inyossihle
for such a Church to prosper^ as lor our republic, when
involved in anarchy and civil war. n^igion is a unit, and
God designe that -thoae who pcofess it, should show forth
that unity in their respective organisatioits.
This diaracteristic Of religion is strikingly set forth
under the ibnner eoonomy. When the hosts of Israel,
under the special guidance of Jehiyvah^ weiei pmsaing on
toward the land of Canaan» there was but one tabernacle
—one pillar of clottd by day, and pilk]!> of fire >by night
And when they had, in triuifciph, tcrossed the waters of
Jordan, and were in full ' possession of the promised
inheritance, there was but cme holy city^-theie was but
one temple, in which was deposited the ark of' God's
precious covenants ; there was but one altar — one shekinah
—one holy, and one most holy place. All was one.
And when Christ came to eavlby it was to throw down
« the middle wall of partition,'' that there might be ** one
fold and one ehepherd." And the standard an>un4 whidi
the apostles rallied, and which they so successfully
upreared in every land, bore out the inscription, " One
Lord, one faith, one baptism." The early • ministers
understood well the lesson* thai this on^ess of interest
and affection among the membera of the Church universatt
in general, and every individual Church, in particular*
was essential to the prosperity of Christ's cause. Hence
on the first development of a dissension^ or controveisy,
the strongest measures were used to suppress it.
The Epistles are burdened with exhortations to be
uwted.
Digitized
by Google
UH feUMttim -of A Mimdta'8 rftoftmtirr.
In die vdley off Vision, it was not only neceesary, that
life should be infosed into each part separately, bat all
must be brought together, with a view to a full ancl
perieee oi*gamzation of the wholes and then, all that was
wanting, was^ a skiUbl leader, to conduct theai on to
oonqaesit So it is not only fit, that the principle of
spiritual Kle should be implanted in the heart of each one
of us separately, but we must be so harmoniously arranged
and organized, that, under the guidance of die Great
Captain^«f Saltation, we shall hare nothing to do^ but to
proceed to -ridory. When it was demanded of AgesHaus
why Lacedsmon had no walls, it was quickly aurwered,
** The concord of its citizens is its strength." How true
is this of a Church of Christ. The concord of its members
is its strength. While the Church goes fbrth in the
rtrength of the Lord Jehorah, her great reliance is upon
the united action of her members.
''If it be possible, dien, my brethren, five peaceably
with all men." ** Let die peace of Qod rule in your
hearts, to the whteh also ye are called in one body."
** Let nodiing be done through strife or vain glory, but, in
lowliness of mind, each esteeming tdhen better than
himselC No sacrifice is too great, that can secure and
promote the Church'^ harmony. One IMotrephes may
destroy the peace of a Cburdi. It is a melancholy &ct,
that some men must be first, or they will do nodiing.
They wiD rule or rage ; and, the misfiiitnne is, they rage
if they rule. May God ever preserve this Church from
such men!
Fourdily. Tkea^mrementifajudieumiandSenpiu^
ducipime.
When a person leaves the ranks of the wicked, and
unites himself with the people of God, he relinquishes the
gaieties and frivolities of worldly society, and proclaims
Digitized
by Google
^biA adiiereiice to the Sasriqurrof sipnenu He Y<diuiMEriIy
jComes upder the raatr^te of thaChorcfaf aad pro&eaes to
^be governed by the ]aw9,o£ Christ* No govei-niaent. will
iteceive into its military eenricet any who will not heanify
abandoti the raidu of the eueoiyi i^id fully a«kuowMg8
the supremapy, of it$ rightful s^yeroilgn* So, whea we
emroU ourBelvesas soUiens of the Oroos, we nufit swmet
■eternal enmity to every fi>e» and finrlewly ixseast the fury
of the e^eoiy. The hoata of Gofl'a spiritual Israel, ase
atiU engaged in conflict. The hour of victoi^ has net yet
anived.. The aectiona of the vast Ohiistiaji army, true to
^leir place, must move. steadily on, i«iso)ved Mto i^nqver
or to. die.'' To be succ^aafiil ia this coatestr< the. moat
accu^te and rigid diacif^ne must be maintained* . We
have to copiteod wkh &i«ea who understand well cheir
ground, and how to t^ke ; advantage ef their positioQ,
We have to do <'with principalities, and powani, and
wickedneaB, i« bigh.placea.''. Every man must be true to
bis post One fake, recruit .may confuse our. foroes, asid.
4br a time, retard our .progress. See the, Israelites oa
their way to the promised land. They pass, in triqmpk,
the winters of the Bfii Sea. They have escaped the
(destructive power of the. enemy. Every tUng appeax$
bright and clear before them^ They, imagine, that seoa
tbey will be in qu^et poaaessifna of. the promised rert;
But suddenly their coarse is checked. JNq advam^e can ht
fnade. The camp is filled with dependency and glopns;
What is the cause of the eonstemationf What enenory
has invaded their ranks? A diligent search is at onoe
^ade, and the cause is found to lie within tliemseWes.
One of their number has proved recreant to his trust, and
no advance can be made, till Achan is expelled from the
camp. Here, then, we see, that the sin ^ one man kept
thousands £rom marching on to their d^s^pd home.
Digitized
by Google
1W prospaolB of^tliat fi^aple wer^ of^iluug ifyidi
bladmenflb ti)l> Um ^ffeodev waa xifNgo^Y^ Sa wkh tb9
Cfaiirch -of Gfanst* If the world caa bu^ see tbe Ohucdi
•OBtaiMi^ thQ«»'W)K9e moiti^. qm iin|M]ve» wd pifltgr
doubtful, their victory is nefvrljr won. Hove cao 4blf
ioeiiH^ be piosp«ro9i0» wbich J»taim withiu pts rownrtni^on
those whose feelings are at Tariance with eadv otbwf
wko aie .sometimosissQii ^01 tbe tbe^tve^ tb& dapoe^ and
fraqiunitly mngU^g' in ^ Tanpus. rounds of sMU
pkaaufe, In.vain are ai^^eajs made £-«iQ. the pttljMtf mi
ssanem entreated 19 beopme neopnoiM $q Ood. '' Giiw
ttfl^" say tbey« ** proof that, you yoiiiseb^.b«li«re^ a«d/Mf
ioeaniefll^" JBnt wbj need! speak cfthbl Eiiscytrva
Ohnrch i|skiiaiMd0dgea<the indiwoosablsMSs iaf\ iliaffiiriBngi
as an. element cif. her pro^Kority, Bu;» miy bretbceo^
wUfe Ibis as sd^itted in. thaory* iu is wretiAadJy .overteakad
lAprsetise. . And when M is obtscvedt it is attended ts^
by a greatly dispropoidonod sensibUHy* A mani wfaew
psffcliaA09» visits « pasty of pleasiue, la amggiMd bafim
bi« €hurah.: wibile aiiathsi;i whose besom, is rankling: witb
the paaBion of p,vmceg' and. cDntribnting eomparatiTei^
BoAbig So. tba 4wnsa.Af Chxast* retains, a Ugh aod
honqraUa stpdkig;. .AaatbeKf whoisfaiuid in tha dancer
is cemiged, and may be expelled: white anotbes, wha
fcorlflwly andshaao^lessly.tnnnplas.ttpoa the inatitntiop of
tha sacred 6abfaa;tlv and is found o« the srasmbost^ m the
stagecoach, or in tbe rail*car, on God's holy day^ a%
peiiiapst even ^Jx iyffi«ar in the Ohurcb, Thus> wasee,
thsBPe is, oftentinBSt the grossest . inconsistent^ ia Aa
very anforcemait of discipUna. The weightier matters of
tho law ara totally ovedovJ^ed; crimes» which, if generally
practised, would annihiliaft religion^ and destroy even oiir
civil institutions. Now, what we ciuitend for, as an
eleiQanr of pro^ierity, is, a discipline proportiooad U^
Digitized
by Google
Ad' nrimttlciidb oT <Ae 'iMbiMfe. Let die ^m^M, '&m3^
<M<oimito6tt, tke iMitum of Uhi^ SaWbitth, aiid ev«ry
ftfeadi of Oliritciatt ttorals, reeeiYe kft clue "(Aiara
cf ^ettsore «iid eonctenmafiott. Tfll- tUs b 4m6» bo
|Mi'iiiaB0iit''}uUiBpoiiiy cm %0 fen}6yo(L
Etwy oModadM <bhntied Ibr good attd v«ltiaM» edh^
I'eqqirB^ money;' Most ofgaoltations iei|Uli« a $ti(mtoted
uttoiiiit to aeeuro adiiiMoii» and then impoM a M^gvte
taiEttion to -aieet tbek otttfeot dettattd^ THe ^Cnittrdi,
towefOi, tnakto no wfih ^lOolate (ttall; She iMMtti no
InUatioii fee. Atid, bOAftise iMy siiehr Btipblate^deMMuid
10^ m^ilBi bat iMe <MStgi$ixm i» M& No«r» ift worldly
eModatioiui* nopreteiKioiti of Mrtienddr to Ood aie
gmft: Gl«iBtitt&lfy'forais'tio pttt^^'INtfoel of dieir
eempaist; they^ otfgaund' !lieitteh«o liito> a h&^f £m
eoBtpamiireiy sdflib parfommfik&f -ptubm to is^ im»
ipecsal cmeem wfc anyy* estcop^ netiibefiA' of 'wMr own
kfocbofhood. Bot^ kit Av^di£forM«> with- die oi^ifdflkatioii
of 0 OMrtfisB Ghlueii* lli^iiieittbeM^f iiicli'aC»iiareii»
fnofini to the vMff id all eittiire -oomiettfatiOB Vif' tfieimelvei
lo the Lord) hi «» i9vettetiki|f ofiMenaev'; fike the gMng
op of a «viedM -in* iacMt»i tnider' the Lerhfteel law
•■^nocldiig waa withheid^^^^-ell was amvetideied. S0| by
the tnewnei of*€rod; we proftisa to* haiw eft»od oozwlfe^
«0 Iviag' eaortfeefli iHdy andaeci^ble to Um, as our
memiiiiiljhj temoe;' VPhBt, nky bi-ethien, 4oea ettdi aa
oflfeiing hu3hide-t In -the pitohive C^Mtth, aU i^lt they
had grren tkemtdte^ to the Lord. It in reasonable to
Bttppoee, that, when a man of micb pretensionfli oflbra
himiielf to the Chineh, that he desigtis doing all in his
power, with hie money, example, and influenee, fnr the
of Zmt He will do tUa, ^ ^Mfy hia
Digitized
by Google
impUe^ pxwtt8M,< And hero Hfe.lan^.the gMond M
ChMTch diao^lineb ioi tifc» \ct»e of saoh mnAon- «» ffcfiiM
tp. A}Staii9i, tboir .{tropoctioQate -paift cf tlie peemiiaijp
Iwdoo.oC di9 Ctoroh. A nfto flboidd Jbe imchijbd fiit a]»
absolute refiisal of tl^k aoct» with .aa mnoh UBuinky «imI
pramyjHMSb^.as if ha kod committed a grow imuMtfafity^
Both aie a palp«d>)9 Tiolatton of tho law of Chrirt^ btthr
win bfte^ ^tf^Ma and Tttia ^vfsm the Ohardi^ and
iMsiitod jxu. 1'
,1 have Qioij tjd appoal toyonr nwm -mfetmoM Maif
cj»eiTitfioPll^«tte0$jfcoitriitbof whaftlamaayiiig. iOawf
many «tain«fiil Ohujidb. qioeting^ haw ^ovk witnetaei «l>
difinMH fd%eM» gtQtmg oqt of < iho ^aanoea. of', dio
Ghwwhl Bfmvmk witagUvg ond oniiwMitjr^ beofene
of ^le^zefalld.of inflinbeiSTto, paj thnr pDOpdctkoM^
ttopunl 1 In omr Chovdioi) peiiop^'anmotnie fan bean*
onijevidored, hooanse' of a okyyenly' maoagemeiit of their
finaocitf: }«toBeat>».lhapiT£boPi;aByiotf>flr oPflWMWt JBOevo
]« a X3hiiioh# Aat Afoogh a |udicioiia cowmiltpo, iwsbair
tMg ottgramt o»p w<wn al a>ghfofa wmbL f An dfartis atxmeo:
made to rajae ^e {proposed. .amoont;. AiiiMr menibeia
ifiprooiale ttwpr privaogpo and oM^atioos, and vobfy aok
tfa^piait. Xbebalaute, eigoyiogjiistaBaBBngrpvvaegoi^
and under jnatM many obligf^tionS'lui they, loak oacehBriy
qn» AndiwitkhoId.iheic-itid. Hare ia anodier .Ofcnndi^diat
adopt a diSen^Dt aynem of meeting lfteic< pecuaiary.
ohli0MWi8» An- fftfiniBUmt is made uponthe powa ■■;
cipportwtBr ift 'expended to ftmUies to eecnte eeeiB, whote
they aaay «^ quietly together im the ^wonb^ of God;
NundieveAire taken-*-faoth by eommnnieaots and othero^«
while many look coldly on, and oppose .the.measare^ aai
inobnsittent 'Widi tfae spirit and genius cf dae Go^mI
Unfiagtunat^ with few esoepfeions, suoko^pesiden mmea
Digitized
by Google
099
fham qoivtedBf.no^mmmMkjM^ for MberiArjr, 'Mooi^g tb
«iy .eystam. Mow bow id a Olnmli long to prosper vtrtAet
euncuniBUnces Uke tfaesel What mqat be the feislingfi
migmieatil What cflnfiifaiwn oan be Maabm^lyir^pod^
m 'tfae..]«ocaliiite|pty'^aiHl pierf of sach dM^iq«ient»9
Ave Aegr enlidad lo OfaBUina lynipMliy'f Dolbdy iM
mutaily fliltify dmr nKMeMonidi wwi^ and alb mieb-fotfeb
4iir efiitmoLV The tetds^ a. Ghimh tmtt^ mauy such
ia hiBt.C0iBiBimioB»lias)iiot anay yviars td live, uati) the
iDScripdon may appropriately be enstamped upon ibe
vaib of beraaiicUiavy* i* JBkr glcff i$ departed" • Happy,
indood, is thatrCkiDBfa^ whose ^fiaantial affiiiM ai« so
«niactad# as to be bame iviffingtyaMid impartiaHy.
Sixthly. A proper same ef ottr'MiMituil ttsponMUitie^.
.One* aeriooa ohstauetiaB, wUdi opposes die oemiti
vatckof fhe Ohairch, is, that the indiiridual is lost m the
Wa^oAeatiaBes talk about the Church, as if k wem
ideal oBganiaation of wlach we- Ibrmed no psot:
Xbo ^Idaoas of the Cboich^ tb» i^iaiiBSttess of the Church (•
9m topioBtaf ifinsqueat remark, by Ohutch membars, when'
tbey do not oncei think of their bekig cooscitoenc membier^
of. that Cfaaralu' They would not thus »peak slightingly
md d]qMDragttigly< of their own fimrfiies, because they fed
thenr oam indindaal vclaiionsbip. No^w, what we need is
toimniiTe our individuality. ^Wbenstmggliiiglbrsa^nition,
wo understood and fait thnu Siio question we dien
pressed^ with aH the earnestness of a so«iI conscious of
gailty was, <'Loid> what will liion have/ me to doV*
'< What MRMt I do to be saved 1" " Lord, save, or /
fiansk l** Wie ^mu fcHt our personal danger, And lost sight
o^the^niultitade, in our struggle fbr salvation. We should
love the Church, and feel for it, by honorably acting our
ptrt. 'The great inquiry of us all individually should lie,
"What is XR^ stater "What am I doing!" "What
Digitized
by Google
fis^ wummnrn-i^wA^^ntmcii^B^t
pr^gt&m nm ImMsHg V^ It ii:«»'Miyiliiaig«o talk «Mat
Ae Olnmsfarlmt altog8ilMr«4iff9rMriiMii«ir lo rMliBeoor
indiyklual rektioii to && Ohtirch. > Wli6M¥er a -Cbuveh
ixdcooneB ^diatnioted, thd qiMecsMi of leadi obe to liimBel^ In
die t>yf»etioe 9f Gk)d» shotdd b«^ <' What inM 1 ^om tn.
aitertii^ Ike haneoBy tif Ood^a ^lanjitol^ If I hwelMl
116 age&ey init^ what can J*dd t« laflMSt a4iiiioa f ' > WImi^
a Clmreli beeoaie»cold^atid Ziea laugaubes, dwiyiauriai:
of eadi flhottld be^ «<Ia M^litfait rights tiiad^ «H[faKf*
'^ Av I Uvkig in die«lioaese and- caoaci^donaiiiadiarge of
pmate awl pfsUic dutiea f ^ Do I feolan linteaae anxiet)r
for the etertial sattattet'of «miH nowdead in WA V - '« An
J eamesdy and fK^aonrtiiigly pt^^Mgr fisT'Ood^s pwaar
ahdglory tobedkplayadkilbeMBictaaryl" -
Now, kiatobekflowiiatidreeoHeetiad^tbat; wlMki^
biumesa or vocatioa of the Ohiircb, fe the teaiaeaa oa
vocation ofev^ one of its knetnbem. ^ in the MOtenMMlta
and adtk>n'of die body, there is the movement and aeikai'
of each Iknb, organ, and sense, and alt snimaMd hj the
one vimlbEing, guiding, and impnkive soiia; >aDd"eaA
oentribniBa its^ measure of aervioe in- accompHahiagJ
whatever is aehieyed.^ There was-no more-and aoolbaa
obllgalien, i^esling on the eonaaienoa of tfae^ Apoade Pattl,
viewed meiely ae a Ohrittian, than rasta navr opon the-
oonsdence of each m^nAet of the Cfamt^ Ifyonask^'
then, by whom the high deatiny ef dm Chumh* ig m he'
ftilfilledt the answer cornea diroctly back«^ 3^0*. Yon^
each one of yea, oonstitlites tiie Chotch,' ai leasts in:
part; and in part, the ChwiAi'a bnsinem lies witfa yon.'
Let us, dien, never lose aight of ^mr ind&viduidiiyr
remembering, that ** every one muit give an aoeountoi'*
himidf to (Jodr
Seventhly.' A praeiiad eomf^ifiettium rf rdigim taott
Ae nMem rf ^,
Digitized
by Google
■fttmiffSiOF »A' omM^oTs wm0ni9mn4 99il:
' Tlis Would fleem to mdoae-iOl that vfe htT» .mUi y«lfr
w» wiafa to insiaC more liiUy upon !)»> a» a djatiiiot «leni90t
of a Cburch'a p0O8|)0rity. It has baen wall aaid, ** £very
Ohuroh ia infeoDded to be &li|^ <^ Uia worldi not ooiy by
ita caeed, but by ita conduct, fiolineaa ja.Hgfat» as well o«
ttvdi? creeds confomonwr and B]siclai».«aicept aa tbf»y ^m
aBBtaiaed by thoix praotkal iafluenoe in Ibo &f|iu oCi
xigifaleon8BeBB» do little good; tbay may ha oa tbo flamo
whidi k to itfttmine a dark wospIcC 'but tbe niaoondua oC
tboaa> by wliom tliey ave ptofeaaad^ ao bedouda tfao i^asa
of the lamp^ wkb smoke and impuiityi that no Ugbt ooneai
&rlb,"and ibo lamp itaelf io uofligbtlyand'Ofl^ii^iKeL To
raeeiro or retaitt uaiMy personny aa fnembera.of fmi
Churcfaea, is a fearfiil caffruption of tfao Ohuncfa of .ChiJ6t»
ifUcb iraaevei' intended to be a ooagnegatioii of &itbful
nen— e eonmunion uf aaints." ^ .
•Ghriitianity ia pro-enunently practicaL It ia not only to.
be aeen in the gi^eat oongr^gaiioai bat it must go. with tiat
beyond the encloanre of God'a aanctoasy^ into all th^
d^paxtmentB of active life. • It tella ua f ' vbateTer Ihinge aro
tfuOk honeaty just, pure, )oarelj^ and of good xepori» think
on these things, and practico iJbf m.'* XmTeUevs tell up^
that tiie Chineae aet up the oljeot'of their. wonhJ|^ not
only in their templea^ btat in ibeir ahopa. If^then^.tho
nationa» that haye- ntver been enUgfatened by ravnaled.
saKgion, acknowledge the paesence of- their diminitieB, not.
only in their xeligiooA, but secufer .oaQinga; bow omch
more should we acknowledge tbe swthority c^ Qod in all
the circumstances and reteiena of libk If the Church
woudd be honored and esteemed, her memhem must cany
their religion with them into all the. transactions of worldly
business. It must control us in aU sales, bargains^ and
contraots : it must fi>rbid all J&lsehood, fraud, and artifice ;
all selfishness and grinding extortion, laid thus impresii
Digitized
by Google
BLUtBNTB OF A CHUBCtt S PROSPEBITY.
those vntfa whom we are associated, with the loftiiieBB of
our principlies, and the purity of our intentions, Religion
does not consist merely of prayers, senpons, c^id.
sentiments ; but of supreme love to Grod, and subordinate
love to man, running out into all the endless varieties of
application and operation, of which these sacred affections
are susceptible.
Now, unibrtunately, for the Church of Christ, many
of its members have no other idea of religion than the
performance of devotional exercises, or the indulgence
of devotional feelings; forgetting, that a good temper,
the payment of debts, the fulfilment of contracts, the
forgiveness of injuries, the duties of home, are as truly
a part of religion as the observance of the Sabbath, or the
celebration of the Lord's Supper. Like the blood of dur
corporeal system, which does not confine itself to two or
three large arterial ducts, but whieh diffuses itself through
a thousand difierent channels — warming, vitaliziiig atid
pouring the tide of life into innumerable vessels, many of
them almost too minute to be seen. My brethren, this is
the religion the world expects of us, and will not be
atttisfied with anything short of it This is the religion
whidi honoxB the Chordi, and secures her fiiU prosperity.
This is an aigument hi proof of the purifying influence
of the Gospel, which no stratagem or sophistry of infidelity
can overthrow. Now, I repeat, this is what the worid
looks for. ' Thejf demand of us, that we carry our raligion
into everydiing, whether tee meet the demand or not. Do
they reproach us with inconaifltency only when we neglect
private or public prayer t No. What do they know or
care about such matters! But when professors are
passionate, revengeful, and malicious; when they are
shuffling, artful, and fraudulent ; when they are slippery,
treacherous, and evasive; when they are unkind.
Digitized
by Google
BLBMENTS OF A GHDECH's PROSPBEITY. 2^^
tmamiable, and oppressive; then it is that they tauntingly
exclaim, '' Is this your rdigum f" The Church of the
Rede^ner is dishonored, and the Saviour left bleeding in
the house ot his friends, with a fresh crucifixion. O may
we aspire to that perfect symmetry of character, which
carries conviction to all around, that *' we are honest in the
sacred cause ;'* that character in whidi religion is s6eQ>
giving devotion as^d zeal to the Christian; affection to th^
husband; justice and truth to the tradesman; patriotism
and loyalty to the citizen; fondness to the father;
gentleness to the neighbor; kindness to the master; and
charity to all. Such a character will shed a holy radiance
on all around, and constrain the world to acknowledge the
glory and efficacy of religion. O th^t our Churches
were composed of si^ch members; then speedily would roll
on that happy period, when heaven and earth shall unite in
swelling the triumphant chorus, *'Halleiujah| Hallelujah I
thp Lord God Omnipotent reigneth !"
Thus haye I endeavored, my brethren, to set before you
some of the elements of a Church's prosperity. Other
points^ of perhaps equal force with those named, might
have been pressed ; but» it is feared, that your patience may
already be exhausted. I cannot dose this subject, however*
vritbout urging on your attention one or two thoughts
which grow out of the subject discussed.
1. We leam, from what has been presented, that
jNtmeroH^ accusionsi to <mr. Churches do. not meceMsarU^
increase their prosperity.
To the sincere and sealous Christian, it is always a
canse of devout r^oidng, to witness the power of divine
grace, in subduing the hearts of the impenitent; and
bringing them into cordial subjectitMi to the Gospel of
C brist. We delight to see the feast of the Saviour thronged
with willing guests. But such is the deoeitfiilness of sin
21
Digitized
by Google
23t : BLKiHNHMb'0»; A oaiisoK*«^p«ow«mv«.
an^ the txe^tfbexy of the bumaa heaft, that a desire to fle#
oiv own particular Chuvcb ipcr^aaecU sa as to stand danith
a jitcoDg. Asd Bttccettful rival .lyiith otJ^iGburoba^i »
oftentiixieS(iai8taki9a>fi>r a reaj selicituda fco: tbe salvatUA
oftfooU Omu: . sectarian {nredilectkixiB «M:««.at times, >fle
oyerpoweripg, as^to esoale.vriihinTUS a qserM.aensiliUUy
ami false zeal f^r tbs ^^anlargemeDt n£ our Chapohes^
Nambera ane thus.hacitily brougbt iin» whas^ hearts aad
heads have.mever- been aiufficjiieody . disciplined by the
Spirit, and truth of .G-od* to qualilyxhom ibr the sacred and
responsible. ditties of Churdbi memheiia.- The. moiml power
of the Church, instead of being i^Mcreaseid, is essenualfy
diminished. My bretlireq, I have only to. refer to the
want of efficiency in many of our Churches^ in auppgvt
of 1 what I aan saying* Hovir vastly daspropoitionate ie
the. increase of moral .power^ in ourt jCburches, to
their numerical increase | How many pious ministaia
could be permanently and adequately sustained;, bow
la^e would be the mpnied appropriations to our various
benevolent JastitutKms, were any thing dike the ieffi^rt used
to iaprease- the moral, as the, numerical ati;ength of our
Churches.
2. A Ckmvkt tmiotfymg ta her comnmnim^ ike^ ekmm^
of vjhieh I kave.tpakem, mU cemmand the taUfm i^
conummity. . .■
My brethren! why is it» that, in eo many of our cities
and largetowns, our Cburchos areso depressed, and eatt
forth so little sympathy and reelect oi community? I
know it ia often attributed Co the opposition of other
Cburcbss, and, not unfreqnentiy, of society, to our
denomiaatianal pecuUsritiei. This is, certainly, a very
quick and summary method of aolving the question. And
then the convenience of tUs arrangenumt is, that no
correction is requisite. But la jit true} I aaawar,
Digitized
by Google
onhcflitfltingiy, No. Oilr flenCimoiitB, in dMmselVM, are
adapted to call forth the respect of oomm&nity, as
efibctiraUy, as those of air^ other peejkle. The gteat
diCeoltyi in these plaees, is, that our Churches So tiot
respect theposekes. Bnt kt them be supplied wkh a
eoap{)eleat miaislry; leT them possess^ at all times, an
enhixged spirit of benevolence ; he ttnited ; manage, with
eflBM^ency, their financial interests ; realize their personsi
obligationB ; and carry thL*ir reHgion into all the varions
transactions erf* life; and our Churches will bd as highly
eateemedt (uid as cemmending in th<^ infloenoe on sodety,
as those of any other €»^n
It has been doquently saStl, ** Let our Chuk-ches appetti
in tibat sublime majesty, that heaveifly glory^ that spotless
purity, and that effective beneficence, which it is her
prerogative to put otu Let thetn be only seen, fts a seraph
fi-om the skies, pare, united, benevolent, oonsisteiit, an
image of God ; and then, though they, may be too holy !fer
the carnal heart to love, they will rtill command respect
and admijmion. Men wiQ bot turn ^frkfta them wkh
disgust and aversion, as firom a apirit of fklsehoed imd
mischief; they will not insult and despise them ; but wil
connder it as a species of profhai^ to treat them vrith
rudeness and scorn. It is thefeeble, distorted, and crippled
form, in which many of our Churches have too generally
appeared; the ly^ldliness of their spirit, so strange^
contrasted with tbo heeveoliBess of their pivi^ession ; the
loftiness of dieir pretensiona, vridi the lowlmess of their
pract]49e, which has oftentimes brought upon them the scorn
and indignation of community." Let a Churdi fulfil her
high obligations, and Gk»d will compel men to do her
homage. He will bring her foes to her feet, and make
them feel how she is honored of God, and how ** awM
Digitized
by Google
■ttliliw !'#%)» 'A'tbHtr*cti'^>K<)»PERtTir.
- 8.' A^wewiSmgiolahitai^jTa^fortheffTrf^^
Bfcmber, flmt aftef aD oor efibrts, God is onr
jtvongth. From 'him, are we to derive those sacred
iniiiabceay ivitbott whidi oor Church must languish and
die. Tlos Inidi ia reeognked in ont' text, ^«0 Lord, 1
beieedi Mea, send no«v" prosperity.'* Our Zion — thio
particular Church to which we helong, through our
ivnistneM^ may fell under the just indignation of a
xightooua Qod. The candlestick may be removed. Local
Chuv€hes> because of their unfkhhfulness, have been
dis|^aeed. Where now are those 'Christian societies»to
wUdi the' Apostles inscribed their episdest Wh^re is
die Corinthian Chnrdt, so affectionately addressed, and yet
eoi>olfilly reproved, by ^e great Aposde of the GentHes 1
Where is the Philippian Chnrcti f where the CoHossianl
where the Thessalonian t the letters to which prove how
eevdially Christianity had been embraced, and how
^gorously it once flourished, among them f Where are
the "seven Cfiurdies of Asia,*' respecting which, we are
assuMd, that they were onoe strenuous in piety, and gave
promisu of permimence in Christiaii profession and
privilege! Where now are these Churdies t How true
it isy that Gi>d| in his righteous d»pleasure, caused the light
of hia conmenance to be withdmwn-*CDuntries, where once
the light of Cbrisdanity shone forth, in its richest
cffulgenoe-^cities, where <mce, the Gospel exerted its
4ife-giving poweiw^ands on which prophets delivered their
Sttblinie predictians— and where priests made atonement—
from these, has every vestige of pure religion' been
oUkerated, and the Cross been supplanted by the
Crescent My brethren: could we read the history of
these Cburehes, vre should find that diey left their fir^
love, grew hikewarm in religion, became involved in
Digitized
by Google
SW^ ooQtroyerBy^ fiijb^ dpc^iii^ 8up«nedad tibto
the great purpoees fi>r which they were organised^ loic
sight o( tiQ Gq^i in ]M, w^ath, ^ye}|(|rtK th» aoMdnce^
'< Let the candleetick he reniofed omc of Ua place/' Qod
igrant dmt no sack appalling calaniij^ shaU erer hefel Mb
Church t .P let^ i^ with increased eiiprgy» labor for the
pjprmanant prosperity of Cluist's caufie and the solvation
of souls !
But while the prosperity of a particular Church may
be interrupted, and the Churcli itself displaced { yet» the
Church universal shall stjand for ever* No influence in
t)ie universe shall overthrow it Hear, O Zionl the word
of the Iford, and rejoice in his salvation* ^ No weapon
that is formed against thee shall praqper, and every tongue
that shall rise against thee, in judgmeutt shak lIxMi
condemn." «< The Lord thy God, in the midst of thee, Is
mighty. He shall be a wall of fire round about thee* and
the gbry in the midst of thee/' The Church is safe,
though nothing e]se may be. Let inJBdelity uttar its
blasphemies, and false philosophy its aopbistries^ and
popery its anathemas, yet the Church will remain a
standing pxoof of the Saviour's declaratioD, ** Upon Uus
rock will I build my Church, and the galea of he]l shall
not prevail against it." Let no man's heart tacemUe ; let
no man's spirit fail him; let no man's brow gather
despondency. The vessel has indeed beep launched ; tho
waves dash over her ; the tempest rages high f the storm
gathers on every side; but she ridea« miyestically on
towards the port of her eternal destiny. My brefbusn^
Christ Jesus is at the helm, and the vessel can never be
lost, unless the pilot perish. ** Christ loved the Church,
and gave hioMelf for it; that he mig^ sanctify and cleanse
it with the washing of water by the word ; that he might
present it to hunself. a gloriofis Church, not kaviog spot or
Digitized
by Google
238 ■LBWB1IT0 or A euvmoB'a PBOSFBBirr.
wii]ikle» or any radi thing; but that it dioiild be holy and
without UemiBh."
"Clothed witb the iim ind in her train the mooii»
And on her head a coronet of ftan,
And sitidingiHTQnd her wiiit, iritb biivenlj
The bow of mercy bright and in her hand
Immamiet'i eroii, her iceptre and her hope.*
Digitized
by Google
SERMON XIV.
THE GOSPEL OP CHRIST.
BT SET. HILTON BIBJO
MdUar of ike TkuHogieai MmKun, and WaUkmam and Evmngeli$i.
"Tor I tm not ashamed of Ae goipel of Cliriat: ibr it ia fhe power of
Ood vato aahrttiOD, to every one that beliarretfa; to the Jew flrat^ and
also to tibe Greek/'— Bad. i 18.
Whebe tbe unseen world was no subject of concernment,
riches, pomp, and glory, the 'alone object of admiration
—the height of genius and learning, united with the
greatest profligacy of conduct ; where such is the temper
and tone of the community, it would not be strange, if a
religion, which demands severe self-denial, teaches that
the world of sense is vanity and vexation of spirit, and
appeals to the fears and hopes of the invisible world, to
stir the fountain of thought, and touch the springs of action
in the soul, should meet with the scowling brow and
curling lip of contempt, instead of the willing mind and
open heart to receive it.
But, be this as it might, Paul says, "1 shall not be
ashamed of the gospel of Christ, even at Rojne'* This
sentiment leads him into the great theme of his preaching
to the 'Rom^BB^'-Mlvation alone to he obtained hy funk tm
Jenu Christ.
The gospel of Christ claims our attention :—
First. It is a revelation from Gk)d to mau*
Digitized
by Google
240 VlfK'«€K>tr£L 4ur qhust.
Secondly^ Aa the law was desigiied to secure tiia
fai^iest happiness* wkhout sia; so the gospel is fitted to
accomplish this design, after the introduction of ain.
Thirdly, Tbe sinner is instated in eternal fetidty by
fiiith, which is the alone oonditioft. of salvation.
Fourthly. We ought to believe the gospel withoat
shame^ ^nd boUly maintain our prolession of k.
First. The gospel is a revelation from God to man.
The idea of God lies at the root of tiie gospel The
design of the gospel is, to unfold the true Grod to ;
acting according to the principles of his nature* and '
the regard due to his chaHMster, hb law, and goremmenC.
The goqp^l reveals xhe medium* through which Grod'a real
disposition towards sin , is seen in ouch a way, as tm
demonstrate, that the exercise of pardon* and the grsflt
of forgiveness* are in consistency with the dignity of
government, and the authority of law. The gospel sfaovn
the only way» by which men may escape the curse of tba
law. It lays the foundation of hope^ for all who have just
views of the divine law, and the moral state of nan. Blot
it out* and we are lost for ever. Not a single ray from
any other scheme will dart through the gloom of our
pxison-house^ to cheer us* to disenthral from ourchams*
and enlighten our path to freedom* to holiness* and glory.
To change the imagery, we are left like an unpilotod ship*
dnven by the winds over the pathless ocean. Aside from
the gospel* not one star of hope appears* The doctrine of
atonement gives to the gospel schema its chief superiority,
and distinguishes it from all others. The manner in which
the atonement is explained* or conceived* gives a peculiar
complexion to all the doctrines of the gospel Christ is
the great Sun of righteousness, in the oentre of the system
in which "life and immortality are brought to light," and
the light of thf^ knowledge of the glory of God btmii
Digitized
by Google
TBS i O09KL Ml P< <«imtM* til
^nas'^rastor^'fi^omituii^ r«joiciii^ ki life, alid dressed JD
the roberofiiimioi^alky.
^ UnaauBtdd by the gospel, nen* from tiie fomadatioa of
the world, have been tcupid idotet0ilk The light of nature,
WTh mhatiB catted niMiTttl religion,' wholly -fldk b'the
knowledge of tboae tfabg« most eeisefttibl.tb matt. Though
in tlm stupendous and Bplendid ikhHc of the universe, Gtod
hai hung oat tiie ensigns of bis wisdom and power; yet,
h0 has not here easbibited those perfections whidi it is
anst esBSMtial for fidlett man to know. The pate and
fteUe rays of nstare's light, atfbrd no^uAcient knowledge
to guide mankiad to happaness. In respect to what is the
•atoffe of sin and holiness ? the nature of acceptable
worsbip ! tise cartaittty of afuture state of rewards for the
tigfatdousr and ptmiduMnts for the wicked? Is God
9Miz«ifttl, ea» be consistetitly paidon sin, will he actually
db it, on any «onditionB t The religion of n^Aure cannot
xespond. The light of natkire is darkness Tisibte. "Atheism
Is a UBMnal hhiak. It is a dark sea of oblivion. The
ntanost Teeterohes of the aucient philosophets, respecting
di» Sopcone Being, dettionstrated that ^'fhe wodd, by
iiriadom,'knew not God." To their -researches, the deists
of modem tinaesbave added nothing "valuable, except what
they have derived from thd gospel, which they profess to
iiqeet. They being igniMrant, as all must necessarily be, of
die moral perfections of God^ wMle destitute of revelation,
they can ascertain no hmnutabto law of conduct fer rational
creatnrssy'nor can they exhibit any definite motives to the
practioe of virtue^ Hence, pure deism, as to the high end
of ount^s'existenoa, has very* little advantage over atheism ;
perhaps it has none; for, though it admits a God, it
^amuH tell what he is ; it cannot eacplahi his nature ; of
, it cannot be much supwior to that scheme which
22
Digitized
by Google
admits no GKxl, and, tfaerefere, cannoc expinn any tlnilg
The truth is, none bat Qod could know ius own perfedioni
and designs, and none but he oould disclode them. Thoiid
is sufficient evidence to evince, to an unprejudiced mind,
the neoessity and propriety of a supernatural reveladoB.
The gospel is such a revelation ; it suppKes the defioieney
of the law of nature, and presents knowfedge, and a
mode of instmccton adapted to the scale and captetty of
oar race.
Secondly. As the law was designed to secure thb
highest happiness, without sin ; so the gospel is fitted to
accomplish this design, after the latroduotioa of sfa.
The olgects of our knowledge are God, nature, and man*
We derive our knowledge of God, especially of what aro
called his moral perfections, from divine revelation. God
alone can know and comprehend his own deiemiinations ;
and none bat he cam refreal them. In our knowledge of
nature and man, we must be guided whoily by isuOBt by
observation, and experience. In nature, wo see -Miat
God does ; in revelation, why he does it Reason is the
proper instrument (^ truth. Nature is an external display
of God. It is a system of living laws, flowing from God ;
and, in their endless variety of combinations and resoks,
producing aU possiUe effhcts, except those which are
peculiar to Almighty Power. The 'whole of visible natnre
is comprised in matter and motion. These have (heir
origin in one common principle; and diat principle is
power. This ovigiaates, modifies, preserves, perfects^ and
dissolves, every portion of temporary nature* The vvibTe
universe is a theatre of effects, which proceed fixnn
adequate causes. The study of nature is the beet
preparation for the reception of revelation.
It is worthy of remark, that deoigntng wisdom is no
mberm mono legible, than in the wonderful adjustment of
Digitized
by Google
Bun's nitfirior coostvuotioii la hb«steriar condiijoiu Gtod
esJkiUt^f in his ooostuiitiooi an e|iitQiae c^ the vuivenMi.
He is Bi&oi to iQidAer by bis corparaal frame ; to the
whele vegetable and aniiiuU world, by bis animated
ovgaaisBatioAi to Gk)d» aad all iateffigeot beings^ by his
mocal and intetteotoal povrexs. On the one band, be
ranks with the highest aagiel that burns before the throne
^ God; andy on the other, with the meanest worm that
crawb on the earth. He was placed in the temple of
nature as the priest and the monarch.
GrodconU gofem man by fbroa But he would caase
to be a moral, acoountable creature. Law, then, is
flssentiiJ to morsl government. The government which
God exercises over his. rational creatures, is not a
government of foroe, but of law. Notbii^, therefore, can
take plaoe under the govermnent, that is eodtrary to, or
ioGOOBistmit with, the real meaning and anlhority of law.
The obedience reqmrsd of the subjects, is ui^ged by the
pKnnise of reward to the performer, and the threatening
of punishment to the tran^greaeor.
Tbs law is a deUneatiim of perfect rectitude, and was
designed to govern the whole man, by inspiring right
motives, and producing an entire, correspondence between
them and external actions. Love is the fulfilling of the
law. All real and acceptable obedience flows from pore
love to God. Any action, therefore, either mental oar
external, wbidi does not proceed firom this fountain,
cMoes under the denomination of disobediiance, or sin.
if man be not a moral agent, if he have not abifity to
obey, it docs not appear that he can be capable of
disobedience. As the principle of obedience is love to
God, so that of diiobedience is alienatioiif from bim. Love
. is otascious of God as its highest object, and all other
beingB in their rdbtion to him; and it becomes te
Digitized
by Google
sa ,vwmia98tmLt9^^wmwt»
vteadte pafinoiple 4if ■% life «f piitfy ftud- wtwb IH
aiionCion, there 18 eooitcioaAMss «C>Mli&«oddiig»:WUdi
gmsMj^tbeplaoft^kf God; and il li9coio«i <hepnnci{A»
irf'.ft Ufe of impiety and tice* ia nil tiMsir mo^fiQaliQiiib .
Sin 18 athcbm. It dfiniBs Qoi, It 8trikw gt hia lfiw»
govenMnenty and diamoter^ Biid»ci»ia8q«e»tly, «it nU good,
jMd an happineiB. 8ixi oi^g^balsa not in Gtod'8: wiUf not
in any defeieDoy in kia goyenutteot> but in.voluntaty
deviation from his law. Sin 18 a roali^. It ia a &^
of hnman expeiionoe. In Us oMaeicNunees of guilt,
^pmrtt^f and miaery^.siaQ «ttribuAe8;ain.to liimaolf as its
oauae; and he ia^ theanSaWf oonaoiova o£ a AondemnatOKy
eentoioe of the law, aaaerting the loaa of God'a JGnror> and
expomire toi pnniBhaiaiti The law ia a, pax% of faomnn
Gonaciouaneaa, and is revealed to all men* as a law
proceedings aot from the aHNtrary, but the -raaaonable
wiR o£ Gbd» and implying « aelfceveladon of God to Ua
moral oreatarea. ^'For wiien:the Geiiftile8>. which hmte
not 4110 latfydot by nature^ the thinga contaiiied in &e law,
thesey having not the law, are a ilaw unto timmaehraa :
whioh ahow tin work of the law writaan in their heaitB,
their conaoienee aiao bearing wimsaa, and their dioi^g^
the meanwhile aoouflong, or dacr eaieoaing one another.''
fiomana iL 14, 15.
Aa a tzaoafraaeion of law# ain iamoznl ^1;. and«.aa a
want of conformity of inner poandfile to law* it ia moDal
evil* It 18 to tbe domain of the will that ain belongSi and
it iB exiating oppoaidon to. moral law^ Ii ori^natea in the
abnae of fi^e^will, and i» . esaentially irrationaL Bight
choice ia.aubocdinated to the law. The ommpotexice of
Crod enppUea the cofnditiona of right choice. Moral
agency begina with mocal l^rty, which indudea Uie
capacity of wrcwg choica The power of an aoeonntable
creature, given by God to man|. wae intended fyr good.
Digitized
by Google
TAB- '«6KrfeL or VBvmr. d46
Ifot WHS eapable of being penPibrted to eviL Tfau8» ib
"^td ttmited indq^en^ent self^gtaanation of the creatiire,
'&m possible existeneel of'sin is conoemble. Ito aotuttl
existtooe can only arise out of the abuse of that power.
•8tii is neitber fi>ttnded at the dualistie priiieiple» nor iir the
^ndU of Ood. it can existoitlj on the supposition of good
as primitite. Ooodis «temal ; etil is not- Right is older
than* wrong. Truth k' older than error. Ood is fight,
9sad in h&hi ie no daiimess; I%at sin exists, is no
argument eitfier* agtonst the goodness, power, or wisdom
6f Ged. His'WisdoBi^^Sid "not oootrire and design it; his
power ^not ereste it; 'because his goodness conM not
prompt him to choose it.' Nothing stronger can be urged,
than that God permitted it, not that he fore-ordained it, as
some argue.
Sin is not n defect of being, but an alienation of being
from God. Tins doctrine is conenstent with the &cts of
mora] consciousness. Sin is not a mere privation of good,
resting on the neeessary diflbrence between the Creator
and all creatures, as Leibnitz contended His suj^position
issues, in the horrid oooeeqaence of making God the
author of sin, and would diffused as wid^, and continue
it as long as created eodstenoe. %>inoza inculcated the
principle, that virtue lies in being, in power, in quality of
existence. This prindple, if we mistake not, is echoed in
Goethe atrd Carlyle. In the meti^hysical fog of die
doctrine of philosophical necessity, Angnstine, Calvin, and
Edward, lost the path of sound doctrine, which preserves
the anttdiesis betv^een sin end holiness. By the Scriptural
part of their creed, and the depth of their piety, they
escaped the evil consequences of the false philosophy
Whidi they advocated, ^n, we repeat, is not a pitiable
ignorance of man's highest good ; it is a wilfhl choice of
known error; A pervemon, not a defect of being.
Digitized
by Google
€46 T<B.«OSI«L.4MF OKSER.
Siuis nottfaaoflipniigofaeiiBe. Not a rndt^^oBtaieMl
of the oonqyonent parts of our nafeiure to each odicyr, buta
perverted relation of our wbole natuise to God. It lim
not in our lower or animal natttre, with iti aiucq[»tibiliiifl0
and desixea. ; The impidies of.aenae are only the occaHiwi,
not the cause of sin. . Why does the will inprcf^erly yieU
to sensel Not finmn the pleasure^of the lovrer Impubej
fer the pleanire of the higher ongfat to overrule it. If tb^
will is not its own law, iiL most be.awing^ either to a
choaea pervarsion, or to aa inharant weaknoiS of the wilL
If thefbrmer, the theory of sense must be abandoDed* If
the latter, it runs into ^ality, or. the ijron chaiji of motive
and action,, stretching from the begianii^ M> the end of
our empirical existence. This view cuta up the gospel
doctrine of atonement and salvation, as also the doctrine of
a judgment, by. the rootSi and gives them a phaatom-UlEe
charaGlie&
The theory which aasumes that sin was needful, and
must exist as a contrast to holiness, that it might be
known and developed, was admitted by the Pantheism of
the East, and the hyper-predeslination c£ the West. It
represents God as sacriBcing one part.of bis oflspring, to
increase the happiness of the rest, and to display his owa
glory. It introduqes sin into the world» as one of the
infinite series of steps necessary, to lead to. the glory of
God, and to secui^ the happiness of a part of hb creatures.
In this theory, sin is presupposed to account for its own
existence. It assumes, that sin gives life and enezgy to
holiness, and sends forth the destroying angel as the
messenger of salvation. That love is soporific and insipid,
without an infusion of the acid of malice to give it
sweetness, is quite a tnistake. The influence of holiness
is independent of that of siu. Truth is not dependent on
error for its infiuenpe. Deity borrows none of his glory
Digitized
by Google
I "lli^-cbfiL. Obntnutr «n its purttt- fotiot may ^xist
ndtkout sill. . The hHttan body is not etveoglbeiied by
^ef « To diet en poiaon, doei not iaarattse tbe vital
power of the heakfaj Dian* The ei^enenoe of violent
eacagoHiBaa^ is notneedfiil to prodoce happiaeaB. The
kw of love la utterly uMsonaiflteot with the neoeattty of aia.
It betr^6^ eertainly^ a aingular poverty of ooncepiioB, to
idetace aio ae needfid^ wlMre love reigoa^ and laya open
mXk haazta to^ -each otliaiv An attempt lo nwaaore all
poaBiUe ayaleiiia by one'a actul expeneBee^ ia a gieat
MTor. Oood caa exiat wkhouk evil» aad contrast widiottt
co»tmriaty. In hia goveanmeiit of the waddf Qt)d does
■et dooBoi aone to am, that otbava might reaeh the climaK
of holiaaasy and that he might glorify himsel£ The
docttiae wfaicfa teaehaa that he does ihia, ends inPantheiwn
sad stern neceasaty, and nollitei.the gospeL it is in
conflict with the moral intuition of the human aoind^ and
the showing of the Bible on the subject; Sin' is both a
atatd and ad af msubordiniituMi to the law, eawinatiag
Irom the Supreme Will. It has no fimndaticn in that
wDl ; but is founded on free^ll in the cseatare» and
admits of no theoretical deduction fimm tb& auvereign wiU
of GUmL
Sin is the state, or act, of a wiH opposed to the will of
0«)d. He could not choose k, unless he does it widumt
a wHl, or act agabsi his Will, and* actually sin hunselC
Such a supposition would un-deify Him : it would land in
Befing» m ita essence, love, the law d the moral world
tends, in its own nature, to secure holiness in all reasonaUe
or accountable creaturea. Sin has no foundation in it.
if all comply with ita requirements ; if all love God with
aR the heart, and their neighbor as themselves^ there is no
plaoe left for m or misery* These have their origin in a
Digitized
by Google
94^ vu^ «aspjuL .^ .«»iuiiT<
deviatiqo. &pm tb» diyiaA Jiaw. 1\»$ deybtioix Ki4 tk^
law> casmof^ Qogin^^ is tb^ savie wiJL Tberefiif^ t]i9
root of sin can neither be traoed to .tbe will, abovo law»
nor to that ieiwaya conform^ to iaw ; but to the wiU»
tranagreasing the law. It denies God, atrikea at hi»
government and Gbaracter^ and» ccMuaquentlyv at aU
We learn what God de«igpa and sneanap by wk«t be
does, aa well aa by what he aaiya. AnteiioB, to creaiiaii*
nothing exterior to God euated. The peaaoiH tben, why
any thing waa .deated, must be aongfat fi»r in the Creator.
That reaaon muat lie in hia own>choiQe and pleaaoBe^ and
not to the thing to be created. God waa «nder u^
necesaity to create; if he was,) that neeeaoty miat iiaY<e
been eternal ; and thia would lead to the-aame aeason for
the existence of things, aa for the existence of Ood« Qo^
aa he ia eternal, invcdvea, in hia own nature, the cauae of
hia existence; ''I am that I wau*' Notao with any thing
created. The highest exeellency is Grod himself I£ aQ»
then, in the highest benoToleiioe, he mtiet hove a aupraiae .
regard to himaelf It is inconsistent for infinite wisdom
and goodness, to prefer an ii^feiior to a superior ohfeet
In all hia works, God acta with a aupreme regard to his
own glury. More happinesa is secured by a diaplay of
hia infinitB excellence, than oould be by any thing eiaow
Creation haa added nothing to the actual aum of holineaa
and happinesa; for these, wbezsayer Ibund. are <xily
streams from the eternal, exhauatless fountain. In croetioii
and providence, God designed to diffuae and communicate,
in different fonns, that infinite fiUlneaa which dwelt in
himself Sin did not, and cannot, dwell there. It ia
antagoniatic to hia purpoae. It waa not the olgeat of hia
choice. God chose to give exiatence to intclligeot
agents, whoae capacity to receive holinesa and haf^[Moe6a
Digitized
by Google
tfia «CMBPIL 'OP attsaar. 249
ilir«okdd 4h6 liability of pervei«ion, in the ekerdao of
free-will. He did not need sin, as a means to execute his
great design in ere^on. But, foreseeing* it would actually
cHiisc, be determined to overrule it, that it should not rob
Urn ef his glory, nor man of happiness, unless he ohose
ohstiBatefy to continue in sin ;- and thus oppose the goBpel^>
as wdl as the law, and bring upon himself endless misery*
As befate i^enatked, the law fends to' secure the highest
happaness, without sin, and the gospel to secure it after
the mtroduetioa of sin.
'We have eAdea^ored to arrfee at a correct view of sin,
tlwt we- nay rightly apprehend the propriety, necessity^
and n«tim of the atonement; If the physician knows die
nature and dbsraoier of the disease, he can the more
rtadily make up his judgment of tlie nature and character
of the remedy.
Sin ittT<^es naa in ^^mHt^ depravUyf and misery. To
scve him from nasery, his guilt and depravity must be
renofved. Bigfateousness and holiness are necessary to
salvation* The former to kf^alise it, and the latter to
qoalify lor its enjoyment
The Oospel has imme^aie respect to the law of God,
the moral state of man, the ultimate and chief end of Grod,
in creaticnk The transgressor caamot tear himself from
God's gonmmment Hb ^Ity eonscidnce links his spirit
to the law, and the Eternal throne. His doom is as
absolute under the government of Grod, as the original
demand of the law itself. The law condemns, but cannoC
save the guflty. Under the law, the condition tX
justification is unsiiming obedience. As &llen, man
cannot fulfil this condition. By his own exertions merely,
he can neither removo gmlt, nor destroy the retgnmg
p^wer of sin. The tendency of guile, in itself is
to mcrsBse, not diminish. There is no recuperative'
Digitized
by Google
tendency in- mociJ deptmtjt m r itself it wuxce wene -aad^
worse*
. Here loek et the government which God adnamalev^
0¥er hifl rational creatures. It ia avch as haa beeii
brought . into c^eration by infinite wiadooiy which • vmat
discern and chqpee the beet; by infinite goodness, which
must prompt to the best; and by infinite power, which^
can execute the host. It is, unquestJQnBbly, the bestt
possible. It ia not a gxnrexnmeot of force, but of la^*
Nothing arbitrary or inconsistent with the real in^it and*
auAority of law, can take place, under this gavecnmemt.
If God governed by force*. oreaXures would oease to be
moral or accountable. Moral agents are under thoi
administration of moral law* In a good .and well
balanced gpvermnenj; the legislative pnd ez/eoutwe pasts
of it must coincide.
Sinners cannot be fi^rgiyena without something. to fulfil
the real, meaning of the law, and to support govenunentv-
We cannot, conceive a gieater. absurdity, than the
supposition, that God can govern the moral world hgr.'
law, without carrying it into execution. Where guik is
contracted, there must be punishment^ or its sabstitute; il
cannot be cancelled without a substitute for it To.
pardon guHt without securing the end of punishment,, is to
give up governmentt to repeal and annul law. To. say
that God can govern .his rational crdatnres .witfa/init .
punishment, ia the same thing as to assert, that he can
gc/vern them without law. But law is. essential to
government, and penalty is equally essential to law. A .
law which has no penalty, or, which is the same, a law
that is not executed, ceaaep to be a law* It loses all its
forces and is not even respected as mere advice. Reward
is promised to the perfi>rmer of the law's requirement ^ •
punishment is threatened to the transgressor. On the one .
Digitized
by Google
Ittttdy^ttd b«liold'tlie Great Legudfttor, pf enwilgfag Jito law,
and enforcing it with penal sanction ; on the other, the
t«4i6le'0}Btem of rational beittgs, ledeMng that kw as an
TtfBidteniUe Yule of Tigfateoufinecto. Man cottmitB ain* He
ttMiHTB tii^ pdnalt^, for the execotion of which Qod'a
joatlee and trdth bx& pledged. If God, ineAead of
pntMing, pardons and aaves from the pedalfy, wh^re la
l&jnfiticel 'Where ia his truth f Whei^ is die fegasd
dlBO to hia law, hia bhtfraeter, and governtuenti If he
l^iniiA; where 10 Mb nien^yt Wherii iahis goodtoeasl
Theae ^menMlaa aoake a gerdian knot in thbology. We
Wdttld not, by violence, cert it asunder; btit let the gospel
fidrly untie it ...
Man, as fallen,- cannot be saved on the ground of his own
perfbct obeditoee. If he ttndertake to endnre the penalty
of the ]aw, then fareweU to all hopes of salval&on. God
is just and mercifhl. If he ponidi, his justice harmonixeB
wkfa mercy. If he pardon, his mercy harmonizes with
jastice; Justice and mercy harmoniae in man's salvation.
They harmonize tSBb, m the sinner's damnatiott. These
attributes are exercised without infringing on each other.
Our God is *• a just God and a Saviour." " If we confess
o^ sins, he is fhitfafhl and just to foi^^ive ns our sins.^
1 John i. 9: He is just to himself, to his law, to the universe.
The justification of the shmer is so flir fitvm being cotitrary
to die law and jusdce, that it is witnessed by the law and
jusdce. Tlie atotiement is a substitute for die execution
of the law on the transgressor. It not only answers all the
ends of punishment, but nlany more. As tfaeexocudon of
the legal penalty was necessary vrithout die atonement, so
atonement widiout such locution was equally necessary.
The obedience and sufferings of Christ demonstrate, that
God no more gives up the penalty of the law, than if he
ahiMdd inflict it 6n the origmal transgressor. Tbo
Digitized
by Google
;S52
of CM k MMiife#»A tlim^
Chsmt, **ihax he mig^ be jml, and ibe jiiitifior oCUmtbat
faeiieintb in Jetua.^' Bom. liL J^. As .il w wfilteD,
^ Ghxiflt k.tba end of tbe l«fr for ngbr»<WMn«w tjo^etiary
one that beliayedu" Bom. ab 4. The e»d of aho ]««r ia
as fuMj aaB«cied m the aahttbn of map by Cbriii» 90 it
woidd hafe bean if tbay bad iiev^ tranegfeased. but bad
obtasMd lifa by perfect «kbadii9iic«b Ite atc^eiMBt ted
its origbiiafitod'a k>vei it adda nothing t^ ibat love to bis
craateseai btwia nocfMBaiy tit its e»wrifltffit.aategc|ae;aiid
display. AtoDeaioat does .noi in^ly .a |p«rcbasa ^ God's
merayt' it is a medians tlmnig^ wbicb 9od> 1^
dispositioB to«nir^ sin should be seen in suob a WEy» that
tiiei exeidse «f forgiTenafls abooM not^ i^ievto with the
iionor of ^QDvammeaut and the audioii^y.of J^xri Xbe
igospalteaofatetfaedaelrioaof fiiUatoi^iQeQli butteUaiip
•tha aahasbnof ihesiaaer aa an aat <tf puregratoai
In ^Wigoapal scfaeaoe of salvaiMif justice andigpaeanze
.nnitec^ but not Ueaded. The provipces of both are
entirely . separate. They are qpj^iovie m tbaM? oaMire.
Justice demsakb ; gvsaa gires* ' If die pieceding mw of
the necessi^ and nataie of the atanement bo> cQixeot ; ^
ataneuMDt and feorgiTeBess of sin have no req»eet to that
dewMoinalbn of ymAc^ wbicb "isonsis^ ,iii an aqnal
exdiange of beae&s*"
In regard to that whioh raspecfis. personal chanu:^
«Bly» and ooaaiate ia. bsfltowing just iewards» or inflicting
just punisfaioeals) salvation is an aa of perfect grace.
The obedience and suflbringsof Cbrist did not satiffy
this diwwMninarion of justice.
With respect to justicOi in the oense whi4i comprises
all moral gDodnsss» sad propedy means the rectitude of
€k)d, by which all bis actions are guided, and which
IbHbids .diat any thii^ should take place in his govemmifnt
Digitized
by Google
thttl wonSA tanMh liis giorjv or ««bveit the.Mrimrity.<rf
lib law; salvvfiipn k as Mt of pwfect jmiaoe; ifar the
atoneoMnt satisfied jaatioe, Tbe obedience and aafieiiDgB
of Cbrift Tendetod il right and fit, trkh lespect to Ood'a
(tbaiwBleT, go^nmientt- tAd law, and the good of the
muTone, to rosttt sin. Tbe doctrine of IbH atoneaumt for
na» and aalvadon by giaoe^ are-.perfecdy oonmtent. The
•atooemeiit midEes die aahnrtioD of ainaen €onaitteitt» or
poioible. It is jnst as suffidant Ibr the aahraAott of all
men, as of an indrndnal ; «Bd it is no mova saflMant for
ona imxaa, than for evoy -one. " For <3M so kind the
woiM, dnt he gave his only bagotten Son, that whoaoeier
beliereth in him shoald not perisii, but have everlasting
life." John in. 16. The gospel is the power of Gk>d tnto
salvatiMi, to every one that believQth. The go^el seheme
oHginatod in Q^d^ lov^; it was eontrived by has wisdom;
and executed by the eaeigy of his Omnipotence : it is his
power to tavet icis'themigfaty|dan. by which power goes
Ibith to save, and by which all the obstacles to man's
salvation are taken away.
Thirdly. The smaer ia instated in ciamal.lUiei^, by
&]th, wldch 18 the dene condition «f salwaien4
On this important principle final sahratiDa iaawpendad.
The gospel provision depended whaUy on the soveraign
will and determination of God. Its aeoeptaoee depends
upon the wMl and determlnatien of man* That the
provision of the atonement is broader thaaila applicalicm,
IS a fact to be traced to man's wffl» not €tod*«; He wilkth
not ^ death of any. To such as perish in their
impenitence, he says : '' I wonld, baft ye would not." In
choosing the goi^ plan, and h;png dm Ibondation of
pardon and justifieation fixr all men, Gtod.ia sovereign. In
the acceptance^ or rejection of that pardon and jostificatien,
flOttnisirBe. And in the fkct, that Us agency is the tamihig
Digitized
by Google
Ml m^MsmL ^» MBflHC
Ungo «f kk Aegtmy, Ood diiplayci the higher exereM
otf ' 80iv>emg^ty« In woHafi^ an tlitiigs mfter Ae Conner
of hb own wiH, it w kig pleuMire to nmke ikSOi the
eondttioii of man's deliveraaoe fhom ski. On thk condidocr
aiimtiim ia oonferred dniMigh the giMpeL BteryoDOtfiiiV
beli^veth ia eaTad. Tbas ia^tlie way in wMoh God exerts
hifl power m the aalyataon' of men. By fidth in die love
of Gfanat revealed in the gospel, the power of God-
hecomes ouia ; the voice of Christ speaks ; it is the voice^
ofifreegDaeeyaaUDglottantierstocomenntolnm. ''Hfan
that cooaelh to me I will ia no wise east out:^' tto
condirion, undeor which: the promise is given by him, is, that
you believe nn-himf and believe his Word. He assmids'
yon*- that if yoa wiH do so^ yon will obey the gospel/
Bo&we Him, who cannot be mooked, evary man stands 01^
fillip is Btfvad or lost. Savisd by Mtkii lost by uaboHeE •
Under the law, man was invested with the power to
determine whether he woold obey or disobey. So he is
mortier the gospel. He has the power of choosing Rfe or*
deaith,of believing, or not believing. Thb is as plainly
taught in the BiMe as ai^ other doctrine. It lies at the
foundaiion of morality and aecountability. It is a iaot of
ooBBcieinaiwu. If man haa not the power to exercise fidth ,
in whose choice does that power Hel God'a or the
Devil's 1 If the former, then all will ha saved ; for God
has no pleasura in tha death of any. If tlie latter, all will"
be damned; because the Devfl^ pleasuna is to destroy.
But some are saved. Othen die in their ms. We^
theraibie conokide, thht, under G^od, man's final destiny
hinges on his own dioice. If this is not the case, we can*
discern no rational grounds for the feeling of moral
obligation, and thedistiaetion between vegret and remorse.
We can discover no essentia} distinction between matter
and Bjgixk. If the acta of man^s wiH are pre-determined'
Digitized
by Google
lQr& i^niM cvt of las wiU* •ecok'ding to iknb kn^ bf eauae
tod ejBGBct^ whic|i contrelB die obtngeB in the phTBad- wori4
ttiCD 4o' notUHt of a power in the will* to ftct fredy wobM
betjbeioesestfigiment But tbst man is free to betiere, or
notMieve^ is & doctrine scdid end tnie; it is etamped witit
the aee) of oofiSGieiioe, iumI oeuBtenngined l^reason. • it h
a cardinal prmeiple of die gospel. We <bdfove in tbe
possible af^ropriatiim of salvation by ftith^ beoaose 'thki
gpspel rendevB faitb iladyP poasiUet
Ir< bas been. sbowa.already^ that 'the< olistftclaslrom the
law, Ae goferamenttf tiie cbarader, kind attnbuteaef God»
arai taken -out of. tbe way* by the* life, safentigB, aeatli^
resunnctioai and iatagrtfession of Ghiisti Salivtion is
pixmded . finr .our lost, race*; Th4 -impedimeaa< from
the fcpmiptioa of our nature' ia rendered no. longer
insuvmountabley^by the aid and awakening of the Holy
3piritl . .
. The atonement- wafl made (Cor. every man ; bui^ witbeat
the Holy.< Spirit, not one .wiU bei saved. The- gseai
provision of the atonement depended whoUy upon the
Supreme will of Grodi and exists in actual ^at; Its
anceptance is potentiali and esista only in tpossilality^ titt
it ^becomes a fact of consciousaess or eotperienee to 4Jm
sipner* by &ith in Christ.
. Faith -does not destroy the.tew; it cetablishfis it The
ga^ reveals a legal pleia of sight, the metatorioua
ground of salvation lo eirery. cnke ^mt believeth : £rat
deahuredto the JTewi tbos to; the 6eiiltiBe«
^Each ooonomy requires .the i making out.,a »condiliooi
Under . the legal* the gie^ - aim was* to. .woik up the
requisite condition, so as to obtain the cewaard on the
principle of the law» Under the gospel eoonomy, the
great ai^ is, to rise to the aeocpsary condition of fiiith, so
aa to obtaip the lewnrd of ol^e4iei»ce^ on.the princqde oC
Digitized
by Google
2i» TM'
thagoipeL ' Cfariat's janii^ing rigi<6onatteM> bowinMi oim ^
uponjrar iMtUeviDg; The' alonsttieiit ]6galiaM8 MhraCsm
to every one tbot belieiredk Fakb is die larniag pei^ ef
desiiivf. It is. the eoodkien of Mhwtkm; bat oiet the
meritorious cause, for galvatiou is an unmerited &vor. It
is a h%hly jraportanl prioeipie. Efethat repitdiatee it,
either mthe iungdom eC raitun» or lliat 6f gteoe, rauet
inevitabty perish. The oUkl is told that iratsri will diovm
it» t]«e fire destroy it» and poison kill k. If it bdie^reB
naidier paimta aer gnatrdiaos, boll vamkak 4he>experimBnt,
to kncMir whether these itkEi^ga aro so* «r aoft;!it'niiiit
perish in thei very eoqieriinent By &ith in its teacher, .the
child learns its* a^b* c; and the student adfmoees in
literatuse and acienoej The .patient Jus fisth in his
plqfsiaian; andthoidiencinhissMilffDoate. in the kingdom
of graee^ man mast hare fioth in the Swfkaoa of the-mnid^
or die in his sins. There is no merit in &ith, it reoeivM
the sfterit of another; hut there is demerit is nnheiief :
the former is instrnmehtal in sahrataon^ the latter is the
poocaring cause of damnatien, which lias alone in the
nc^ect of salvatioa; not in being passed by,, and left oMt
of its prerision ;* not in the sin.of Adam ; not in being left
under the law, by a jwg^mte ^ Omm^potmeet whicli
placed otheni under the dispensatioB of the gospel. This
is a plain doctrine of the gospd. **Fhr 9i (the gospel) U
ike power qfGMm$Uoialvatkmt to weryome^katbi^netk^*
The Apostle taeofass ns to lode tkrongh the systma^ and
see in it a mighty plan, whieh ptDridss for die oompletB
and erarlaatiQg salvation of ail men; which SBtnaliy saves
all who believe in the Lord Jesus Christ. In this plan,
Grod's power goes forth to save ; it is his power for she
attainment of salvation. The condition on which salvation
is conferredi through the gospel, is ezpreised, '* To evety
one t)iat believeth." AU men oonM be saved, if diey
Digitized
by Google
299
wMiU moupi'MvBtion «n Gk)d'* tevnn : but some witt not
dob; aond, tivrofeflB, perish ii> their 8in». Theag«pcyi)f
eadi produces fak own rdsi. • But; in salrslioo, theve eie
two/ agents and one iDstnimenfr— ^GM ood nan; the gospel,
or tmdL
The pmriMnal wo«k is God's. The receptive aet is
maa's. WiAotit fUUi, there is ik> deliverance from the
goflt and coiTttptien of ein; In providing salvation, God
dii^ what lie vfttBuadernb obligation to do. Theproviamx,
thflrdbre, depends upon the^m and wva^eign vriU of God
alone, in Aat vrill) the condiliaD of aooeptanoe has te
foDndatiani Also the right of batownienit Bat, nadet
God, the aeceptsftion'depetids npon the sinner^s wflL The
piovisioB of the atonement, the gHb of the Holy Spirit, and
the troth, are indispenssUe to the exercise of man^
agettojrin aoteptug the provision* His sMitfto seeept,
is ^ven bjr the 'influence of the< Holy Spirit, afld the
insliuBieotelity of truth. The basis of ilie atonCmdni; is ill
GMPs wiil. Its provision is general, and exists in actual
fitct* The •a^eeptanoe of it relates to man's 'WiU, and is
poteatia]; k existB in possibdity, and becmnea aetnal **co
every one that believetL" Justification, bf faith in' Obrist,
aocompliahes the design of the law; For he- '' is the end
of the law for righteousaess, to- every one that be1tevetb.<v
^None are excladed from saivatica, who do not exchide
theinsdv^ The reason wiiy the application of Ae
atonement is not aa broad as tike provisten, is' to be Cmnd
in the will of man, not in the will of God. His Son came
into the world, that the vrorld, ihrongfa Him, might be
saved. The Holy dpiitt has como to reprove the world
of sin. The record of truth is given* The Chuit^ ejcisis,
the 1%ht of the world, and the salt of die eatth. God
employs the individaal members of his Cfaureh, and the
living ministry, to bring truth in contact with the shmer^i
23
Digitized
by Google
twdeiBUHidiiig and xsonwieiioe. Xbediply Spirit lodioa it
penotcal^ him thougbUi <iad ieeli«g8» wd fKMaU hln. to
Ghriat, the way of ealvadou, tbe truth. and the life; dtafc
he oBftj heboid Chriatyaa aelloffthrin tfae.goepek«Ddliva»
w did the serpenfr-hilten lanielilei who looked upon the
bnocfi-seipeiitt lifted up, by Miosesrin the wildeEoeaB : he
experieoiced lieaiing Tirtu». iu.keking;. voi doee the aumeii^
in tunaiig his niod'aHeye to Chriat. If tkm kraolite
pariflhed^ he.waa .the came of hia esmdeatlu If the
aiotaar ia.lofll« he. destrop hinaeiC Failh ia the tunuag
pamt. 11.18 the hinga of destiny. All the mightj intoiMtB
of eternity hai^ upon it.
The poinac which detenainea the ainner'a final desthiy,
either, ilea in the wiUof God, or the Devil, or the .will of
mask.- if itlies alone, in the will of Grod, then all will be
aaved $ ibr he haa ne pleaaure in the death of any* If in
thedKnoeof Satan* tliBnaQDe will be aaved; ^vheaeeka
to daetcoy all But aooe axe savedt and othem loat.
We, therefine^ oonclude, that the agency of man ia the
.turning pomt of his £oal deatiny. To those perishing in
Iheir sina, he aays, ** Ye wiil not come unto me, that ye
might have hfe/' John v. 40. The sinner has both a
eonvietion and a consciousness of his unwillingness to
balieve in Christ. His wrong choice implies the ability
ef right choice. The great Teacher does not ua^iHllnoi
•for camtof. He does not proclaim, that ** all men have
natural ahility to repent and believe the goepel," and then
whisper* *' It was never deoreed, however, that this aHlity
riiould result in repentance and faith, in the case of one
mnner; none have moral ability, indiq>ensabl^ to &ith,
and it b only given to such individuals as God prefi^rred,
or elected, to salvation*" If moral ability is indispensable,
and we hold that it is, then, what is termed natural abili^,
b insufficient, it ia no ability : and, to hold it up as aetnal
Digitized
by Google
laMiqrt i»«» tkB« will not l<ir CAino>T. Tbd cbwttiBe «f
Cfamt does ix>t take fijbe tvnaiig point of <]aitiBy outof
llie flumer's igwiay. UnwtlliiigAeat^ impliM ibe power to
be wiUiDg^ ** Neither imwtlUngiiett^ nolr wifiiiigrMtt» is
|m)dtteod by-the afld<m4rf''C]r(rainftMieei, tend ^leneotwary
jDoveBMOita o£ di0 tB8k siaduoe, Mrooe of theicifOKkaiBg
,dwiiiB of wbicli^ tbft' fattOMn wili is a petty itaiL." "" A
wl^tkB state of wUnk doas, ia no seoKy oiigiiialB in its
iDvn. act, is an absoiitte coutradiation*" Fwedom a»4
SKOountaUi^ conaaenea frilk» wsoi begaa ]»» tbs actoal
iJMtinBtion? betsroen thinBc sad pen0ll^ or matter aad
mind.
In tiie:'go6p^ Bcfaeoaa ef aal^aiseny we hwm seen, that
the psovisKHial wotk is ainglj, and wdthoot any cesncidsat
Agonoj on. the part of man; that it is libe first and
tDdispeBBablo coadttioo; out of whiok arises dieeonditioa
of acoeptanoe^ potentialt beeanse of the actual piMsiot^
aaid of thfridAoenee of the Holy SpiBdtcm and in the witt
of the sinner, exciting it by the light and vitaHaing powor
.of truth* Thas^ in the gospel system, God is the eiBciont,
and.maa.lbe oo^fliBifint; Hia choice must tuiite with the
isheice of GkdL The inferior mast concur with the
Supfftme WilL Faith is the toning point of this
flonciinience; it is the- condilioii of selvation. This
eenditioAr is not extodor and sacramental, but interior
and iwmaL. They da err^ not knowing the aoriptupre^
noc the power of Qod* wlio.plaoa the condition in the
/pmBnaaoe of water baptism^ or in e partiQiilar mode of its
adnaaistratbn. To make the salyalian of tiie soul
dependent on being baptised* either by efiuaion or
hnnsersian, is travdimg aa:&r beyond the Secoid» as in
imspending the souVs destiny cm receiving the water from
the tip 0f a priest's &^er« or the offering up of the mass
by a prie^. Other condition can no man make^ than that
Digitized
by Google
b iMd« i^ the gospel, wbidi it &i^.' Na traMdoii/ «A
Iraittttn autbori^) tio coMmatidniwit of nen^ mtLj sel Ml
wde. Saltation » of ftdth, tliat it night be bj graettt .
AoGoniiiig to the goipc^ doctrine of grace, it is in oi£p
power, e&tiier' to believe in the seripcural sense of the
word, or to mfiise to avail «i:n*seHes of the power «€ 'fidtfai
B^&aving does not pertain to the intelUgenoe 'alonei
b«t hkewiflo to the mD or he^rc Trafh makae its
impressiott on the souL The- kwaccnsesend'coBdeasest
Otfr guBt and eomiptuxs ii a ^M:t of eonsdoosness. it it
the gospel which, bringa home to ^e mind and' heott'the
enunciflitioii of the &ct, that Christ Jesus came into the
world to swve sinoers. By ftith, in this ceBtral &et;
the love of Christ is shed abtmd in oor beam by the
Hdly Ghost; and the power of "God becomes oar&
in the gospel plenitude of grace, he saves its ftmn silk
ttttdhell.
' The intelKgeoce and the will are bodi aectve in faith.
When the sinner credits the tfateateningsof Ood againtt
transgressors, he is stung with fear ; a trembling takes
hold of him, and be bepns to inqiure, ** What must I do t^
be saved ?" The gospel responds, ^Believe on the Lotd
Jesus Christ, and thou shalt be saved.** As be henrs or
reads the promises, he creditB them, and hope sptHigs up
in his soiuL He feels that be is lost-^-is guilty, tmd justly
condemned. He lingers not in the law-court listening to
hii< indictment/ be anticipates the verdict; coefcaies gUiit|
appeals to the matey seat| and hastens to east himself on
the condition of the King^ prochimatimi for a pai^on. Iil
the name of Christ he files his plea fer the remission ef
his sins. The mommit he relies on Christy the burden of
his guilt is taken away. AH his sins are foigtven. Lo«s(
peace, and joy spring up in his soul, as a weM of V7ater>
Into everiastitig Me. In the language 6i bis hesit, ifnot
Digitized
by Google
Ibat «f M^lip% lie oiM ottt, f< Biasa Oitt £i^
M .tbe Eaai is &om tiie We^t* m hx hath h« fenoved nf
(ranagreesWiisiDom me." «< My aini».wlikli wore mmj^^vt
M fbirgmii*. H9 rostoietb my soul fiwr Iim memyiaadbb
^» iiefiro9aB.of Ub.in Qhiwt HM^eart beivaihimii
in the Hi^ly Ghdat, dnt he is xeetQ<alfid lo God,^ sad im
conpUedf from Ihe faeerWwilh the goqpel.cDiiditieii o£
iftlTatioi^ Byftithithe jnBlifyiiif^j^bleovstMiscifiC
b^comee bi%«iKl be obtains a legal inMeetittiamof «. ji^t.to
delivevf»nfleJ&oakaUthepeQ»llieaQffiisi. He iafieed firon
tibe Isv of sill and deiitb» by the^hw of li& in Cbrm
Jeeuei and baa his £niil: unto hoUneoQi and the end
everlasting life.. As .hcdtnesa pflevgiib^ the joy an4
Ueseedness of salvalion go along wiib it. The gosfiel 1$
the power of God for tho attainment of salvation. Eviocy
otie thfU beoomes a beUevery '*«haU be k^ by the foyrer
of. Godn thproiigh faiith, unto fialvatkn.'' ThQ gospel giv^
the betiever an apsuraACte of salvaiioii in dads li&. When
he. is united to Ohriat, by &Litfa» in that very mosoent he
Hxp^iaiiceB the power .of an endi^os Ufe. In a correot
tenser the beUeyer is tiow o^ to be mv^ . Pc9eent
salvalion is the eeiii^t of (atu^ and fiaeJ deUvjsiianoe^
If we would be hc^py hereaAer, we mast be h^ppy sow*
If we are now fireed frem the guilt and corruption otwH
fokd have fibe aenuid >joy of salvation, it is our bounden
dat^fraa weU as our high pr^ril^giirto liveJbeoaefiHiiTaid in
Ihe strict ojba^nranae of the preeeptt of the gospelf from
gnUefiil bve to Grod and to Chzist. It is obligatory upoA
1H to cuMvate a &iiiiliar aequaiatanQe with these precepts^
md. to legulate our wh<^ conduct aocoixKng to theia
^ the gospel we leam how to do this* The dpotrine of
fijth flui m^<^ involve^ our doing, the. will of Godtt^ae it
Digitized
by Google
Ams our kncnviQg' lit Wo«ld wo appnopifata ^ift
^fomise, we nuiat ob^ the commMKl* FAitk works by
i»fe, pusiii0B tbe hemb, and orereomoff the world, l^ie
Ghriatiaii Ihm -by fiudu Bjr &ilii.he trimnfAB in de«dL
Wfaiie the giving graw is bslbre faiuir and the ^Mde kng
iof tem>ni appiDSoheBy Ae dykig vidtor opens bis bmaift
md bi<k ^em defiuoe. ««OdBSlhl where is 1I7
gtang9 O gravel wtere is thy vktory 1 Hie tting d
death is sin; andthe Btrmgth efsin » Iheltfw. BM
thanks be to Ood, which giyeth us the victory, throogk
our Lord Jeras Christ** ' L% ftdd kmnditality are
brongfakto light by the go^>eL '' Whto tfaSs odrmptiMe
i^all hiwe put on iiioorruption« and this tnortal shall h«re
p«t on immcntalily/' then the Mievisr's e^s^n will be
oompletb ; <<then sfaadl be broaght to pass the saying ^ist
is written, Deai^ is swallowed up in victory.''*
Fourthly. We oogfat to brieve the gdapel wtefaom
dmmei aad beldly irminf^wi our pro>fesiion' of it* Reason
approver and justifies urin so dsing. Tnle Yeesoo and
ri^t fiadi never oppose eadi other, 7a,ith cannot oblige
us to believe diat whidi is against light reason. Fakh is
above reason, and can take into her heart diat whidi
reascm can never take into her eye. To be called
irrational, is atrifle$ to be so, and in natters of relig^, ia
iar otherwise. The altemadve lies between fbe gospel of
Christ,' and something dse, as a nesting place for the send.
Can a wise man beat a loss which of the two t6 prefect
The gospel reveals ihe- most henoraUe 'view of God'k
character, law, and golnsmment, and a pian «if ihe^liSgbeBt
safety to w$Xh
As a theory, the gospel eadhftnts the graatest pdsaibto
perfection of ideality to Uie ktelligenee. It his ia mmft
ennobUng infiuence on man's intsllectaal oonditfofl.- ft
femishes the conscience wkh an inesirtiUe and pemuuMM
Digitized
by Google
Tm«»8PKL or CHVIT. MS
Afvtive.ibc asticm, wUch b poWerfftl to iedaitn ftom ?nob^
wd onaura the peffaeireruice* of the rechdmnd in wreil
doilpg. Wka^a tte priadplw aad q>irit of tha gospol
fxewit tbey giv« the grealeat elevation, expaBaion* power,
end acemcy of ihonglitr aad prodnce t)ie grealaat puntjr
,of suumerab Xhifl* ahnei aeeounts finr die contraat betweea
iUfieic^t BitioDfl, or diffiirent paita of the saiae nat&ooL
The fluperiority of the onei over the othar^ ia attrifaRitalila
to the pievalence of the goapel in ita gceafer aaD^ioitj
and pnritjt
The religion of the gospel is the hest ever puhtiahed to
the world. Seai^fa the globe around, from the equalor xA
Ibe poleBt and no religion oan he found, ao just to Giod^
aad aafe to man, none that may be compared to it The
jDoligioiia ftmorinnft are natiural to man. He will have a
religioD, true or false. The Mohammedan mdces the
Kjoiran the standard of his faith and practioe. The pagan
hows down to his idol The red man of the forest utteia
his desires to the unseen Great Spirit. ' But the Christian
adopts the gospel of Christ as the nrie of hie &ith, and the
^e^tory o£ his conduct. He worships the Kving Qodj
iievealed in the gospel. He trusts in the Lord Jehovah, in
firhom there is everlasting strength. He knowa in whom
be believes^ and is persuaded that he shall^n^her be
confounded, nor diiapp^ted of faishope. The intdlectual
and moral excellence of his rdigion, makes it eminentfy
superior to all other religions. He can discern noddng id
the contrast to make him blush ; but every thing to make
die deep impression oo his nDnd» that the gospel is Grod'a
• greatest and bestgifb to man. Every other scheme for the
moral reformation and reli|^oas improvOment of the worid,
has proved abortive. If you repudiate it, where will you
go for a better theory, or a better pracdcal religious
^BinaBtl To the bhx>d and aensnali^ t^ Mohammed?
Digitized
by Google
S04 'rtm'^0€H»EA t» enmtn.
ToiuratheiipiiikMopliyf Tdiiie4M)Mlleiftrted ipecnkdMft
of Home and BolingbroAiel To di(9 old prihcijyles of
Freach Inrotiiefhood, pamonstmig detffa an eiemal sleepl
To Sociatism^ dianiptug' att tihe ties iviiieh Qod and natore
have confltkutedl Aaide from tbe gospel, tee lm<m
■othing m mrhidi n^ majf trust Mate's moral natniB k
aarapiBMibB c(Mre. Hb misery proceeds not fhm natural
causes, in fais power to heal; but from a i^miitain df
widDBdiiess witldn, *whi<di can be dried up, &t purified only
by divine power, even the power of the Cross. This, alonei
can strike dewn and itMX out tbe evils of human niatiire.
This, alone^ can check and curb the outbreaks of human
passion, and bring the spirit of man nnder the' concrel of
die Supreme law.
The gospel has tbe best influence on this li^ AB
moral and social improvement is derived fiom it. The
behefy that there is a God, 16 the only security of virtue,
and the only bamer agatnsi vice. Forif thens is no Qod»
then there is no standard of morality. Virtue and vice
are equal, or ralher diere iLre no such things as virtue and
vice. There being no moral obligation, there is nd
restraints on the sinftil propensities and passions of msui
If aoicd out m its effects, atheism would convert the world
into a theatre of confusion, violence, and misery. 1m
doctrines aie most uncomfortable and gloomy. It subtracts
all valtie ftom intelleetuflfl and moral acquirements, anA
reduces man to the brute creation.
The gospel assures and confirms immortality to man.
The doctrine of a material soul amounts to this— man has
no soul. Re is simply an animal organizatioti, there' '
bmng no higher princ^le in tiie univerBe than matter. If
80, the &te of man and brutes is the same. Both am
matter, and both are destroyed by decomposition. The*
tendency of such a belief is manilbetly pemicioos. ObeH
Digitized
by Google
«doiit the id^> ikftt Jrour eieistiinoe vifqiU lemliiMto wbk tbb
foesent life, your love of vinue and hatred of vice wUl
abate; and» aa a certain coiiBeqaeQce» you will naign
youraehrea to ^e Umd impulBe of paasieo* and will direat
«U your actioDa by preseaft gralttcationB. But the gospel
givea a very opposite view of man* It teaches, that theve
ia a difRarenoe between matter and spixit; that the sovl
aurvives the dissolution of the body> and will nevev
eeaae to exist. Then hope and feari the strongest
popenaities by which man is actuated, aire not useless;
One ia SjNueted to the reward of virtoe, the othev
to the puniahment of vice. The goepel asavres and
confirms the prospect of immoctality; it supplies the
chief principles on which moral motives ef^erate; ov
it strengthens those ptinciples^ to s«oh a degree^ as
to render them most Tshiebie elements of charaqtev
and maateis of acdon. The happy tendeney of th^
gospel in thia Kfe» demonstrates that it is founded ia
truth.
The gospel not only teaches the doctrine of inmnxtaUty,
wax that of accountability. Moral obligation ariaes from
tbe nature of God» and, like that, is immutable and etemaL
A reasonable creature cannot exist without being under
moral law, while he- contmues to exist. What is rooce
absurd, what is more pernicious in its ocmeequences, thaa
ifae sentiment, that men are not amenable at the tvibunal
of Godt If they are at libevty to act as they ptoase^
vnthout a liability of being called to an account, it
at once becomea indifferent to them what characteir
their actions assume. In fact, a disbelief in future
ac9countability, is the genuine ofispring of infidelity ; and,
like that, must excite the abhorrence of all the uprighl
in heart. The gospel cannot be discarded without-
ensrvBtii^ every virtuous sentiment, undermining the.
24
Digitized
by Google
t6i MS mSML OF ^lilRMIV
ten<lationB cf socbtyt and redMcii^g thd bamaa to ihm
bruto creation.
Uniass .meii have faith in Qod| and £uth in, wku he
has ravealad* as the Law^ver and Judge of the worldf
and the ah»e SaWonr of ainneni^ Ihey will either be
eenoamed in (Nresent gratification^ or they will slumbei
on . in indifierence. On the atheistic suppositions thai
there is no Grod, no hereafter, and no respunsibility to
a hig^ power for what we are» and what we do, that
our aois and our character reach net beyond the gravej^
of what consequence is it to . us^ except so £u: as our
present gratification is .concerned, whether men worship
ene thing, or another j whether they are virtuous or
ticious; just or UE))USt; whether they follow. (he indulgence
of one passion or another; whether tboy are sober or
dninken; miserable or haf^yj paired or lost] Of what
consequence is it to us, to what standard our actions
confonn, so long as they gratify, our appetites and
passions ]
Though elevated above the beasts of the field, the fish
of the sea, and the fowls of the air, yet, untaught of God»
men never feel for other's woes, and never mourn over
human vices and misery. If pity and compassion form
any part of thear constitution, they lie buried under
selfishnoHS and brutality. Hence, the heathen throw their
)ivingv4>ut uaneeded ofispring^ into pits and graves, and
canry out their aged and infirm to the river's brink, to be
devoured by the jaekall and the crocodile. In the heathen
world was never known an almshouse, a hospital, or an
asylum for the suffering. The world is naore indebted to
the influence of the gospel of Christ, for its order, peace,
happiness, and good government, for its moral and
intellectual improvement, than to all other causes. Such
at never relinquish the maxims of experience, and the
Digitized
by Google
v%ti uaanL •» omm Mt
|Ma diMfiM ci dottttMn staM» 8i« iM aAunnl of ite
gospel.
'* le h noC'cMily a tttest exteflent nde of ilife» but it briiigi
to Tiew €le b6st h6pe ibr deiitfa- and ettemfj^ To iki
go6pe!» tiie clouds of doobtand unoeruiniy^ ate duperaodi
a clear liglit iHamixieB the way of lif»y mni tbe glories at
salvation bdnit npoti tts in tbeir futt spieodor. Tbe
HghteoQS nan has hope hi his death. Tbe eod of the
upright is peace. H^ bhids the gosp^ to hi» hearty as the
antidote of death. Ho is assured, that dyhig is but going
home. As he sinks, in g^n^ deep, he ^ys, «* I ahall be
satisfied when I awake in the likeneris of my Sawiow;"
The gOBpe) is, to him, an wtk of safbty. When all thmgs
around him sink in the flood of death, the fiMindation €st
his faith sustains him, his ark rests upon the-' fop of Ararat^
and the dove flies to his window bearing the bneiaeh of tbs
oHre.
"IViumplniit mHei tbe rk^aifa hnm,
Tann'd bj loiae gnardiaa ansel's wing;
O gi«ve ! where if thy yictosy now 7
And where, 0 death ! is now thy sting t"
When brought to the bonmo of life^ the Ohristian is
not alone. Though he nofw leaves all earriily firiendsy his
Saviour is with hka, imd, barring vmA a friend and gnicb^
he fears no danger; and to sorrowing ftiondB and relations
he is leaving behind, he says, Let your sighs eease, aai dry
up yocAr tears ; so live, as to meet me in heaven. Wham
creathyn is fiidbg on his sight; and the «wiU veil^ thaowm
over futuxfty, begins to draw back,' his spirit shmdcs not;
deadi has no sting ; the grave has no gloom. • Thanks
be to God, for die triumphant hDpe tbe goqiel gives
to every one that beVeveth. Possessiag a hope ae
Ihfi of immortality, the believer looks at the psle ki^
df terror, iChe cofiin, the grave, himself a sheeted eoifm,
Digitized
by Google
M9 ws. ooffTBU w.^^awfT.
•nd smttsa at.tho dmt ^viqfpdu^ imotdi.lMm &qri^
boaiUalhi world : he sees that lovely land of reit a^d^pace
delight above tbe.atan. That twrrific xoouavcbc^ the
lomb, whose meraiesa hand cromblea all ^nto ruiot from
th^ blooming babe .to the man of snowy loicks, nish^ into
the fionily ciscl&n-teais. away omr pai:ep]|i, brotheiB, sistersi
dhildren^ We aiss bereft cf our deansst friends sjpd tliQ
pledgea of our 1oy0« They are buried in the dost. The
voice of weqwig sighs throagh our dwelling. Our hearts
piweU with aoftest'griefi our eyes float in fepling tears. . But
W19 '* sorrow no^ even m otbeiB which have no hop^"
Our sorrow is governed bj seast^, find r^igion. The
gospel does not leiwe hs in:,ignorani^ concerning ihem
which aire asleep. *^ For if. we. believe that Jesus died,
and rose againi even so them also which sleep in Jesvs
win God. bijng with him." The shojut of thiQ redeemed
and attending angels, the voice of the arch-angel and ^
trump of God will penetr^ the leaden eax of death ; all
that are in the grave shell awake and come forth, they that
have done good to the resurrection of life, and they that
have done evil to the resurrection of damnation. The
heirs of salvation shall be caught up in the cjuuds^ to
meet the Loid in. the air; and so shall they ever be
with the Lord« The grave is destroyed. Death, is
•wallowed up in victory* The salvation of the gospel
is complete and eternal ; it Inings to view the best and
- i»08t glorious hope for death and eternity. Header, fly to
the hope the.go^iel gives; make ic yours while you may.
Strange that men are ashamed of the gospel of Christ.
It is the only excellent rule of life. The only sure hope
m death. O unbeliever I O infidel 1 why, reject it ] A
sense of sin loads your mind with guilt, and pen^stralss
your conscience with a fearful sense of a ju4gment to
.come. You shudder at the apprehpusion ; but time fliesi
Digitized
by Google
ididae^di Inmies yon to tbe tfarttte of eUtsmkf. H^oW
yott itiake light of the tean, gitMOHi, and blood of CaJtary^
-but yott are hurried fbrward to the boome of life. Yon
look back with regret ; you kiok forward wi& carror and
imia^emeiiL Your tears, and groans, and aiglv tnby plead
•but an in ^rain. Death pities you not Your aoikl, with si.
exploring eye, looks all around ibr aasistanee, but diere ts
none. You must leare for ever the sensual objects of yoiidr
defight Go yon tnust, your body lodge in the darit prison
tif the grave, and your aonl forced to the retributions of
etiemity. A tiear view of death 'firighteas you with terror,
and wrings your heart wh^ agony. As the icy fingeM of
death press the lungs, that they cannot rise; unnerve
the ann of strength, and wither the bloom of beauty;
dhd the eye, that it cannot see ; duD the ear, that k
cannot bear ; and stiflen the senees, that you cannot feel ;
then you cast a last and lingering look at the vanishing
scenes of earth, and seeing the dark and lonely grave
opening at your feet, your blood freezes; the hair
rises, md stifibns on your head; keen deftpair pieresa
your heart O! the sting of death ! Ot die victory of
die grave!
Say, ye unbelievetH; ye sceptics; who axe ashamed of
the gospel of Christ; hath not a voice within often warned
you of your danger, and urged you to take hold of the
hope set before you in die gospel? Will you hear usi
when vre tell you in love, tint the philo60|^ of the
death^bed vi a difi^rent thing from the phflosophy of l3ie
study and of the school 1 Infidek have not been, and
cannot be sustained by th^ principles in the trying hour
*of death. In general, the '^death-bed is the detector of
the heart" There the false theory, imbibed in the study
land in heakfa, is found to be insuffideiM: to soppoft in the
great trial So weak and ftbe are thrir own priiictples
Digitized
by Google
JBM «n« iMSML ^•fk'osmpf.
their attempts to destroy the Christian'B hope, they dmtnf
their own happiaesSf and. array the terrors of the
Almighty against tfaemselvtaft
The talented and accomplished yomig Altamont» as
described by Drl Yoiu^, cried out, "Nothing but the
Almighty eta inSet ivhat I ^sei. Hell itsetf were a
relbge, if it hide me fitxm thy frown/' When the nssne
tf OhHst ¥te ' mentioned, he vehemently exiclaimei]^
<* Heidi koldl yott- wonnd aae; that is the rock on
which I Sfdit I denied his name."
GK)d smote the haughty Herod; and he was eaten
of worma. Vokaire and Rosseaa were a terror to
themselves, and all around them. Paine*s cries to God
and Christ were most agonizing. Hume's nurse could
tell of his horror-stricken conscience, which so tortured
him that he made his bed tremble under him. Sad is the
end of infidel philoaophero and scoffers, both ancient
and modern. Their consciencea say to them, on their
death-bed, that the fiilse speculations in which they
trusted, are vanity and lies, which vrill ever peirce them
with keen despair, and clothe them vrith shame and
endless contempt. O, the strange infatuation and madness
of unbelief !
Infidels have labored in vain to overthrow the gospel.
It is founded on a rock; and the gates of hell cannot
prevail against it. But we beg them to pause ; and UHI us
why they would destroy this system of fiiith, hope, and
comfijrt, adequate, and evidently adapted to the necessitiea
of mankind. Can they fixmish another system that haa
any claims upon the confidence of ment They cannot
But they veould blot out the only light of this dark world,
and aestroy tae only hope of man, without giving him any
dui^ as a compensation. Such is the mtmaiural and
Digitized
by Google
au 0OSNL or. emvun. S71
MidfpMtinfidaliijwoaldact. It k even moco cruai
''Bboold «!1 tb« fonng tfatt men daviic^
Assault my faith wWi tMacherom tat^
rU ca)l them vanit;^ and lies,
Aod bind the gospel to my heart"
It U divine ia its origia, «n<l eternal in its destby.
The gospel enunciates trutha that will, lire when time ia
BO rnore, and that are rooted in the attributes of God : it
cannot be exdnguisbed, £br God is its light: it cannot die,
for Gk)d is its life*
Digitized
by Google
SERMON XV.
CHRISTIANITY A SYSTEM OF LOViS,
BT BB7. JOHN ANGBLL JAUK&.
Independent MinUter, of Birmmgham, England, and Preached btfiem
ike Limdon Wetleyan MelhodUt Mistumary Soeidy.
"By love ierve one another." — Oalatianc v. 13.
Chustianitt is a system of love — of love, in itspnrest;
brightest^ and dmnest fonu. It is an emanatioti from die
mind and heart of infinite and eternal Benevolence. Its
doctrines are tlie tnitfe of love; its principles are the rules
of love; ks invitations are the o^rs of love; its promises
are the assurances of love ; ks very threatenings are the
severities of love; and its one great design is, to expel
solfiahness from the fasnan bosom, and to plant, in its
room* a principle of holy and vnivenal pMlanthropy.
Hence, a man may be so intimately acqtyiinted vrith all die
evidences of this Divine system, as to be enabled, by the
moat powerful and subde logic, to defend its outworics
against the attacks of infidelity; he may understand, and
be able to anrange* all its doctrines, as articles of Adth, in
the most symmetrical order; he may be aUe, also, to
barmoniase seeming discrepancies and contradicdotis; but,
slill, if he know not that the essence of Ohiistianity is
love, he has no sympathy with his inner soul, he has
mistaken its genius and its spirit, and is as blind to its
richest glories, as the individual whose darkened eyie4ia^
Digitized
by Google
CBJUSTtANITT A STSTEM OF LOTB. 273
nevm look on the glories of the sky, nor the beauties of
the earth.
My subject is in harmony with the feelings of my own
heart, with the movements of the day, and with the design
for which we are' assembldd this evening. The text is
love; and I hope the sermon will, in accordance with the
text, hb love also.
In the first place, I will codeavor to explain the
nature, and to exhibit the grounds and manifestations of
Christian love ; in the second place, show some of the
reasons why the dififerent denominations of professing
Christians should exercise thb love, one to another;
thirdly, point out the manner in which we may manifest
this disposition; and then urge a few appropriate and
cogent motives.
J. ,1 an^ to. exhibit,. first, tfie nature; grounds, and
manifestations of Christian .love.
The aztifitper.of d^cation, as it has been tMlled-^he
corrupt sou) of man-^as never been aMe, amidst )aK
it9 mubipUed devices, to strike out the idea of absolute
goodness. And boiwabouU it! All its prototypes Ibr
the fonnation of ita gods». were fiMmded on itself-^^on its
own, pifssions. But^. w^hat idkoiatry couid not do, and, wfmt
human xeasoo, in the. utmost stMiidi of ita powers, could '
never accomplash, the Apostks has set befek^^us, in one
b^utifol ecspreesion: ''God is love.'* Thitf truth has
efpanated firom heaven^ and eoold have come from no
other aouive. The love ef God is not an infinite quietism
of the Divine mind^ vadrad fiomall human Mirb, and
lea^ring. the wodd to take cue c^ ittialf ^ k is an active
principla.
. Two kinda of love eotist in the Divine ifdnd : the love
of CQnplacen<^, wfaicb it beers to aU the' holy parts of
Gieotioii^ and the leva of benevolence; wlSch it bears to
Digitized
by Google
the whole eireation, 'krespecdve of mbrad character.
Analogous to this, there is, in the mind of every good
man, a two-fold love : the love df complacency, which he
always bears towards the right^nB; and the love of
benevolence, which he is to bear to the whole sentient
ereation. Tfad Apostle distinguishes between these two,
where he says, "Add to brotherly Idndn^ss charity.**
Beyond that inner circle^ wheif« brotherly kihdness ^ lives,
and moves, and hsfl its being/' there is an outer circle, in
whidi charity, also, must revolve, and perform its part.
And, be it ever remembered, thstt we are to be no less
assidttous in the <lutie8 lof the outer drcle, than w6 are in
those of the inner; and that man, whatever his professions
to brotherly kindness may be, has but the name, who adds
noC to it, charity.
Look at the operations of charity, or the love of
benevolence. It was this which eatisted in th^ mind of
Deity from eternity, and in the exercise of which, he so
loved our guilty world, as to give his ** only begotten Son,
that whosoever believetfa in him, should not perish, bur
have everlastmg Ufe.'^ It wife on the wings of charity,
that tiie Son of God fiewiitmi heaven to earth, oh an
errand of mei^> to our lost aavd mined werM ; it vraa
charity that moved in the minds and hearts of the aposctes,
and urged them, with the glad tidings of sdvation, from
country to ooontry. The whole missionary eiHerprise is
fimnded, not, <^coaiee, on the basb of brotherly kindness,
but on that of charity. All those splendid instanoes that
have beenproneolod to w, of the exerdte of philanthropy,
and with which your laemories are fiuniliar, am all ihe
operations of this Divine oharity. See Howard, leaving
the sedqsioQ of his elegant retreat, and all its kunirious
gratifioatioiiSy moving, with heavviMmpacited rapidky,
from one esAieme of Kurope to the other, plmgingaMto
Digitized
by Google
,dl]:i9ig<9008, Jtiattliiig with^pestikvipe, w^i^wag the fetters c/f
tbe prisoiier« gauging the diseasea, even of the pest-house
**^i .under the infli^oce of hc^aveiily charity. See
Wilberforce, through twen^ yean of his lifb^ lifting up
his unweaijed yoice« and employing his fe^cinating
doquenpe agavtisi; the moat afaaznefi^ oul^ge that ever
tnunpled on the rights of hunianity. What jformed his
diaracter, sketched hia plan* inspired his zeal, bat charily?
See that iUustrious woman* la^ly departed, so ripe for
glory, and so richly . invested , with it, who interested
herself anidst . the prisoners of Newgate-*to chain
their pasaums, to reclaim 4ieir vice6» «nd to render them
more meet for society, which bad condemned them as its
outcasts 1 What was it that g^ve to Mn» Fry hor
principle of action t what, indeed, was the principle itself,
butdiarity?
Let us» then, my dear friends, not confine our attention
exclusive]^ to ''brotherly kindness;'' but, paesmg this
narrower boondary* go out into the wide world, with a
priadpie like that which I have just described— which
existed in the boaom of Deity<^was displayed by the Son
of God upon the cross, and is the basis of that iastitmion
.fdiich it ia my del%ht, and my honory to plead this
evening.
But I aia directed, paitidulacly, bythe manner in which
Linteiid to treat diis suljeoty to «*bFotberly kindness"
-"to brotherly love, as the word would be more
emphatically rendeivML Brotherly love is founded on two
. tfaingBp— a common relatiour and a common character. It
is the love of all those, who, with us, are disciples of the
Lord Jesus Ohrist^^ihiMren, by regeDeration, of the one
living and troe God. This is the basis of brotherly kive;
wmi if it lesto on. siidi ground as this, the man w^ loves
btotber* lives aUi andha who knree not all, k»ires
Digitized
by Google
iyxil9. We miut go JiigMr lor. tli0 moltveB»'and
deeper for the grounds, of brotherly love, than the i
nMst iUuBtrioos and venecated hy the world. We must
sink deeper,, for a sure foundation, than - the name of
Lather, or Calypn^ or Whitefiald, .or Wesky; we maat.
not stop till we touch die rod^ ef ages^ which rock is
Jesos Christ. He diat knws othem for the sake of anra,
love^ ^em with an.afiedidn infinilely weaker, than he
who lores them for ifae Ake of Chriat and of Ood»
£at there is a conunon dutMtokrg whidt is> also a gvaoni
of brothedy love, as well as a oanunen reiaiiom. The
ol^ectii» of this affection .bear osva common impreaBurhe
imagq of o|ir (i^venly Father. . In hwnaB dEanalies kirn
sometimes, extremely .difficult if not impossible, to trace
the resemjUance bfdUreea children and* their peffaac»
Not so in the divine &mily. God never begets a chSd, hy
rqge^eratioQ, but ip his. own likeness;, and whefe the
in^ge of the ^Falher ]s.n(^ discev^rable| the relation does
nc^ exist. The. fao^ly likenessy in that cinda^ m^mm aH
axe 2;dated to Godj, .as childr^ to their &ther« is holiness ;
holiness is the family fiaature of the. household of &itk
And where we see holineDa the mind of Ghzist^^-the
im^ge of God — ^wbatever be the denominatkm of the man
who bears it; there we should recognize an object of
" brotherly love.'' Avid the man who sees att this, and
yet waits and wishes for a second . reason for his
affe^ons; who cloaca his hand» plaoea it in Us boaom,
keepshis feelings in abeyMiceb and boUs«haek his heart,
until he has Jfouad a denominational Jriartanahip, has not
a spark of brotherly love in hk souL Whatl shall net
the name of Jeaus^ shall not the character of God, be
enough to enlist our love for one who beara the name
and likene«s of our Fatheiv and atanda nnitad to onr
SaiViour by the tie of a oommMi AiA, titt wehate immd
Digitized
by Google
onMTtsNm A siDina or lovb. 277
dBb'bemssiflaidtDWiby apaity nainet We leave yoa
te mmMwrtr the^pieition..
And ]iow» my IkMkiettf doeB bvotheriy lore operate
ivtereikexiMf ishatt-attainpfciio desmpdoo, except a
pnwingjenmiky on iSbbt nMeli die ApoMe has aheady
gitea* ^ IfOve aalDu^pill kmg "-^i^ not eady roiued into
I mwiiiliiwwrt or Mjliceby injuries gregterttniJl; ^'kkind,*'
ia wosdi, ia^etiotts, and in spirit ; tlie law of kindness is
upon its l^M^aad the frnit of kindness' drops fSrom its hand.
**Lan^BBnMtt aet" Bnvy is that inisery ^Mdnch we feel,
at the si|^ of one, whose sapeiior tirtues, or Hberal
emfewBients ha^e attracted more admiration Aian we can
claiai. '< Loi^e iraittteth not itself ; is not pnffbd up''— does
not boast what it has done, can do, or will do ; what it is,
or what it has been; hot is clothed wiiii the garment of
hmaujilty. **hcfm dedt not behate itself unseemly" —
kei^ its jUacBtVike a soldiei* in die ranks, and steps not
out of the positioo in wltfeh it was placed. *'Love
seekedi not her own^^-^aUion selfishness, looks upon the
things of cAem as well as upon the things of her own ;
'*is not easily prowiked'*'— is not pamonate, giving way to
ebullitions of i^^) ^^thinkedi no evil''-«-is not hasty to
impuSea bad mothne^ as long as a good one can be found,
for the aotions of anedier ; ^rejoicedi ilot in itiiquity, h\tt
refoieediia the tntdi "--stakes no pleasure in die ladings and
misoondttct of a foe» b«t delights in the manifeatatSons'of
eseettence, even when ioi own cause would seem to be
injured by wfa4t it discerns in another; '^beareth," or
oofrareih " all thongs^— 4ias not a microso^ m its hand to
m^pify small fiiiitngB, nor a telescope to bring near diose
that ane vemote, but a manUe to cover aH that need not be
estposed to pubttc view; ••beHeveth aU things," to the.
advantage of anodier; ^'hopedi all diittgs," when diere is
no graond ibr fridi; ''eadareih all thHigs'^-Hnakes any
Digitized
by Google
278 CBKIflTfAflCftT A STVfBat- «r ' UVB.
aaorifiee^ bean any labor lot tke> bMsfitof odi^n. Such
axe tbe manifestations of Iove« Its impovtanee may be
estimatedibj a brief xeviav of soni»ofliieiii«
It ia <fae outward manifiiatatioD of an inward principle
of belief-^" Eaiiii worketh by love*" It isliie eWdenoe of
iegeneratnm» by which we oay kkiow that we are tbe
dnldieaof Godi aB«ertauily, aaif a aenfih were dispatofaed
&om the thnone, to> «eU na Aat he hadf^icm e«r names
reoorded in tibeLainVs book of Ufe. le is Ae great Jaw of
the Chriatian dispenaalion: v This is my osMnoandment, that
peloveixoe another." It is the badge of disciplesUp: '<By
this shall ali men Imaui diat ye are my diseipkev if yeJsre
one .anothec." Philosopdwrs and t^diers had ^ven to
thojr disoiplea some peonliar sentimeBts or mark. 8ays
C hrist, Love sfaaU be die badge oi my disciplos, and let that
man be accounted an imposter* a pretender, a hypocrite*
who has not my marie upon hina--^w^ is not disdnguiidied
by love to his brethion. Love» uoSainSod with selfishness ;
neither, darkened by hatred, nor shaded by caprice ; is an
attribute d the IMty, which smns up all the odiers. Its
fair spirit sits enthroned in theheavens, a j^nciple
Omnipotent, and element Divine ; dwelling with Qod in
the brightmsBS of eternity. Its mnisic is the song of angels ;
the sigh at Sympathizing. spirits ; the prayer of the humble
and the contrite; tbe tribute of gratitude arendecied to the
Author of every mercy ; the word of kindness dropped
from the lip of charity. Love» prevaifing.at ihe boar of
man's Creadon, made him otily <* a little lower tha» the
angels," and gave Urn a garden for Us residenos, poasesBtng
almost every charm vrhich oonstitttfeea a heaven. Love
preserves the hannony of the upper sphere, and marks
out th» progress of the soul through troubles here, and
immortaUty hereafter. Its fi>rm was seen, its. voice was
heard pn eaiA, when Ibe Son .of Gk>d became innsvnale ;
Digitized
by Google
«A imnt JOT'iAVB. 879
anil be' has bequwtiiM i6 bii Olnrdif es'aii ineBdnMible
legacy, tka power of love> as the esseaee of Us religion*
But, brethiMiM is thete alU this beaotifal display of love
atwHigst us diat tbeie riioold bel If an sngel; that
kaew nocUng' of eodesiastioal hiscorf, but wsa totally
tonrtquaimed lyJAt ail tly defih 4f£ its dBrksiiedpi^(e,tttid
l3D«w! nocfaiiig of the Cfaurcli «f Ged» but that ir was- a
oompaay «f tiiei» and womeni redseified bf the pmeious
blood of Hiaa who becsme iiieantate, before wboie throbe
he. bowed, yegeaeisted by the asme spirit which had lilled
his heaveiily miad with hiolkedB, and destined Ibr that
blessed worid, iram whicblia had • dropped down apon
men; I say^if such a 'Viaitantwere to come among us,
what kind of beings would he expect to find^ Would
he' not kok ibr qmUiog forms- of pure and bright
beaevoleaoe, so ceovBoted Co eadi other by their love to a
oranmon Father, and his-so tbeas $ that they should scarcely
ha^ any separate iassrest^-indiaacionf or wiU«-^l] filled
with the mui coniplacentbenignity one towards anothier,
each contributing to the happiness of all, and all buikUng^tip
the happiness of each; who though pemdventure they may
not in idl things think alike,'ner be mafshaSed nnder ^e
banner of one particular regimentv yet wo«dd never allew
their differenoes to embitter Uieir feelings, or to alienate
Ihdr itffobtioas one from another; in short, would he not
expect to find in our world so many pieces of imiaortal
glery> fiashhig tiba histre of i that world from which he
hiaMelf cane] Alas! what grief he w«^ld feel, what
disappointment he would experience, at hearkening to
the bitter controversy, and witaessiag the wide alienation
of p I efccring Chrigtians i Would be not conclude diat he
bod lest tas way, mistaken his world,- lighted upon some
ether abode than that to which he bad directed lAs coavsef
Woidd he not say> I came in search of the blood-bought
Digitized
by Google
290 oanmmaw ^i
Cbuixdv ihB }oreHD0toeB»dd muMmd^rfUDid do jtm
to say that thb is. iti It k for tUftdUrided^
Church, Uiat tbo Son of Qodidied iqpaa the cima I Oh i '
where U the fruit of his agOoy^diemMivrer of hk {myarl
Brethren^do we n^ deserve, the rehukaT does mot the
reproach lie jopon us ? . Ood heifiog m, we wM, pat it
away« Bat is it .Qot truc^ that the hitter and Ifaomy aloe
of Christiea contention ia quite full Uewnfon ihe stops of
the Christiaii temple 1 Is it not. tnie^ that the aetttet and
the brambte» spring and luxuriate, atound^ifti Is it not
true, that Uzds of discordant notes eeod up thehr ecreams^
instead of a ,<x>ntinuous current of jmyer, to G^odf
Brethren^ let us» by Pivine assiatanea^ plu<^ up diese
plants of annoyi^ce» a,nd raise^ ia thek TOoni» the myrtle
and the olive, from whence the w»ice of the tmtki ■ the
emblem of peaeOt shall be heaid, aoolhnig into ccmootd
the troubled and jarmg passions, of the wfaele family of
Christians. May heaven gcan^ us such a union ; so^ lib«t»
if another visitant come to our world in seaiich of the
blood-bought multitude, we may be ahle to pveaenft a
Church that wiU not cause him to dro<»p bis wings^ and go
back with djsapqpointment to the sides*
II. We propose to consider, in the second piace,
one or two reasons, why the d]ffin»nt deaominatienB
of evangelical Christians should. exercise diis love one
towards another.
First, We all agree in refi^renoB. te the fimdaiaental
doctrines of Christiani^, We all. . acknawlodgB ilie
mspiration and sufficiency off the Scriptures, the Divine
Trinity of persons in the essence of the €rod4iead,
the incarnation of the Son of Qod, the great Protesteia
doctrine of justification by fakh, the regenetatioB and
sancdfioation of the human soul by the Holy Spirit, and
the necessity of holiness as the evidoaoe of real fiiilh. Must
Digitized
by Google
cmammhmm k Msmi « Ltiit. 281
T, dioiit itaiid doof from the EpiMcopalilin; who, with me,
admowMges the doolrine of the Trinity, because his
Tiaira of Church govenmient differ irom minel Shall I
r^tee my hand to die Presbyteriaii, because he thinks the
Cbnncli should be go^rertied by elders, by the many, instead
of emh particular congregafion being independent; while
at te aametune he believes the incarnation and atonement
of Ohorifll 1 Shall I refuse communion with my Methodist
brelfarent becauM tbey do not see with me in the doctrine
of election, and the peiveireninoe of the saints ; while I
seeeye te eyo with them, on file doctnne of justification
by fidth, and regeneration by the Spirit? Shall I scowl
on die BaptiBtt beoaute he i>efusefl to receive children at
thefbot; while^ at the stoie-time, he holds with me all the
fuBaannitri tntitt of Chribtianttyr *
'Seediren, if I retire irom a man, because of a difference
of. minor impottancef do I not disparage the grand
prindplea of agreement, and set the minor ones above
them 1 If I do not hold communion with him, because we
difier m small things, am I not thereby throwing discredit
on the greet and ikndamental doctrines of God's blessed
word I But this is not all. The great evangelical body,
in all iCB divisions, agrees : —
Secondly, id views of personal, rital, and experimental
rdifton. PhilosOphenr may be united on the principles of
science ; because science has no necessary connection with
the stale of the heart, and does not necessarily depend, for
evidence, on the state df the heart But the doctrines of
Chrisdanity do; they are not .like the Aurora Borealis,
floadng in die pure regions of the atmosphere, but doing
nolhiag for the fetdliaing of the globe. The doctrines of
the gospel are not like gems in a cabinet, deposited there
for idiow, and not for use ; they are all vital principles of
action««— means of sancdfication And, my dear Methodist
25
Digitized
by Google
m2 maammkmn a wumaram
bMbren, kere w* ura one. You atid I agrscs
perfectly, ^wk no lumu a Chriitiaii/ because be- waft bMH
in a land so called; aad, that no dmb beoonacB a Ghriidaii
bj mere baptum. We bold^ together, the roHgieR tif the
afieotioiis; we hold, the neceaBity of ** joy and peace in
believing," as the evidences of fai^; wehold, in oommon,
the witness of tbe Holy Spirit, either direet or iadireei, «r
both ; and, therefere^ in aB>ifae ptinciplea of exjperaaeutrfl
and vital religion* we are one, and ave called npott, in the
exercise of love, ^ to serve one another/'
Thirdly.- We are engaged in a common woilc, and,
through Divine graces ana bieeoed with a eommon saeceas.
Yes I what are we abouftl Striving, one and all, to bring
into executien the plans of the eternal mind, in reference to
our own worid; to carry into applioatien the death of the
Son of Grod upon the cross; to Mfil the parpoaea 'for
which the Spirit is poured out bom en high, and the
Scriptmres are written* And we have all done something
for this.
Brethren, I honor yon. Yeu have catried the lamp
of salvation into almost every ndok and dark eomer
of our land; you have corered the eounby with your
chapels ; yonr patriotism is seen in your piety— in what
you are doing fer the conntry* Then* I turn my attention
from home to foreign paxts. I view your progress in
New Zealand, Polynesia, and South Africa, with gratttode
and delight I look upon that splendid blossom of
missionary hope and prospect, your mission upon the
Gold Coast of Western A^ca. I turn to Ceylon, and to
other parts of the world, and thank Gh)d fi>r the tokens of
his favor which he has granted you there. We, brethren,
have done somethhig mighty; there is no room for
jealousy — ^none for envy. And, here, on the ground of
oomm/m iueceHf Is a reason fiv our loving and serving one
Digitized
by Google
ITUNRIV A 4WVDi vr MWL MS
4U9(Mbesw Wllen. Coirpar, the pent of padns aodfite^,
wa« recoveriog firom that ditefhlr milady under which he
mttB»ei-&Qia the haoid of Gbd, and, m .pubiic worship,
wae.aekaowle^ghig' hb thankfidness to dw AvAor of his
nierpy, in the 9anie pew there sat with him an indiriilital,
wbo8(» heintfelt grttittide was oivevAewiag m a hjma of
prf«ae« in which be teemed m> heenjly to jeio* thai^ saja
Qowper, " I oooU not help sayings ia 119. heart; hless 700
for praifling him thoa, whom I so much love." I catch
the sendmenty and I sejr» tomf Methodist bvethren* Bless
fOH ton all dia(. you.hKrQ d^aie for that/ dear Savionr,
whom, withotit ^pswrnpAtm^ I dune- «£bnv I. ;hwa
And I doaU not, dear irieadB^ that the Tespooae
will. comet baekt from joiur society t« oars» and we
shatl Uese eqe . another, and Qod for €|Mh otheiv for
1/^at we use doiiig tog^^t*.
We are n^w prepiued U> Donsideri.
, UL The kind of seryioe hy which we .ace to maoifeat
our love to each other, as different denominations. >j
And, )u3re, I wonid i^ocalo nodus^ latitudtnaiiani
I ask for no compromise; for, as long as^ denominational
diftreoees edst, there mnst he deB(»mQational prejudices.
And we lore our denominations, heieauee eadu of us deem
|hem most aooordant with the word of God ; and there is
the ground of our love po tbem, I am no advocate for
Ijiat spurious phi^osophy^ whiob sprung up, some forty or
^fty years ag^ and wh^di pipposed to bnild a sygteni of
miiveisal benevolence, upon the destruction of individual
tenderness ; as if w^ could love the whole more, by loving
each particular, part of it less*. The order of nature is^
to proceed from species to genus, hxxm individual to
generality, from that which is near, to that which is
remote* Every man, by taking care of his own soul first,
is bel;ter prepared to take care of the souls of otfaers| he
Digitized
by Google
wfto kMes we!l'«D>his owu family, is cotftHbiitiiig to ih6
WeH.behig of the conntiy ; the ^umer wh6 takeft care of
distant fields, is 'expelled, first of alf, to begin wit& bb
own^ : and 00 W6 are expected, in our love to the nvbol^
Cinircb, to begin wi& tftat section of it to vvbicb we
may each respectmly belong. Therefore, I ask fcft
no' relinquirfimefat of attaebmebt, or attention, to chair
paitieular p«rt of tke gteiX "iaaSj of Ood to whidi we
belong; but I adc,
First. That we engage ib all«t!iMe exerdses, for each
other, by which we can manilbst otU" love, and setvo one
ano^er, without; in the Anallesc degree, injuring that part
of tbe Cimrch with i^hidh we are more intimately
eonnected. And how eball we do this? By purifying
onr controvenies from all wrath, malice, uneharitableness,
and evil apeakiog ; by avoiding all misrepresentations of
each oth^s sentiments ; caricaturing each other's systems,
or deducing firom each other's principles, inferences vrfncb
we should repudiace' with abhorrence; by being careful
not to eacaggerttte tbe points on which we diflbr, till we
seem to make tbem of equal consequence with those oh
which we agree-^whidi, to ray idea, seems to be the very
essenoe of seetarianisHi; by doing nolMngto each other,
whidi may Idwer us in piiblic opinion ; by rdotibg oat all
die preju^ces ofedutetien And of sect; by extinguishing
all envy of each other's suceess ; by abstaining firom all
suspicion and doubt, as to the sfaicerity of each other*^
motives ; by refraining frem all tmderfaand proselyting,
and by not exporing* eadi othei^s weaknesses; and,
may I nowadd, by embracing that 'discovery of modem
dbarity, that, what afibcts the whole, alfeds also its parts ;
that, what strengthens the body, strengthens each Hmb;
and diat, what weakens that body, weakens eadi HmB
of it If Popery and infidel!^ triumph* it is at thi»
Digitized
by Google
common eaqpsnae of us all ; if a cloud of ropnMh' bang
over the Church of Chrisl generally, the cold, chDllng, and
wkboriog powerof it» will be £dt by each of us. Aiid»
what cloud is so dark, what so wilheriag, tM the dissensions
of ihe Christian Church? Ii^delity^ like a vulture, sosnts
the smell of batde from afiu> directs her coune to the field
of conflict, and gorges, «nd ftimnson the> blood of the
GombatantB. Popery, hke-the witches and thewicards of
the dark ages, carries on her incantataone amidst the
uproar of the elemeniB, and the n^ingS'^-the.stonn.
Qretbrenr let us disapptNut. the > appetite of the , vulmrai
4nd the malice of the wieaixl ; let us come closer toeadi
other; let us, come ipieacer send neiH^r, for our common
defence, and for oii»r .common ^n^palhyi. " Divide and
conipier," is tjuit watob^word whieh was banded up frmn
bell, by SataDy, to his emisswri^; ** Unite and resist,'' is :tbe
cpujotec word, wbioh heaven giyes to, us alL And» tlken,
bretbreuT—to make it bear upon the obfectof our pfcesene
m^dng-!-** union isstsengtb," inasmnch .as the i. divided
state of the Ch^istiaQ Church appeani) to me» tobe obo of
the mig^idest obstapl^ in the world, to the eatd[>liahment
of. the fiedeemer's kingdoia. - Grod will not employ his
Church to .bmg on the millennium, tUl that- Church is
mpre barmonious. We must be calm* dignified^ tranquil,
holy, peaceful, to be fit for tb^ gre^t work to which God
has called us. He employs the graces,, and not the funoi*
to., fulfil his purposes of mercy to mankind. Like the
tribes of Israel, each bearing tie eum Handardf but ail
coUecling round the ark, let us move ooiyard, all standing
together, under the cooling shadow of the cloudy pillar,
and reflecting together the- brilliant splendors of the fiery
symbol, that led the consecrated host through the
wilderness. . Depend upon it, a harmonized Church
must be. the procurer of & converted world; and, to
Digitized
by Google
nay cye^ oae of the farig^tfeBt sign* of the ^mesi one <of
tfae most decisive maiicti that GM is about to falen «■
iiU^ in advuDcbg kis oame- on the eaitli* is, that h^ m
briDgiag OS all neater to «tch oth«r. Bst this is mtafl*
We most sewe each othetv
• Seoosidlytbyreeqn'ocalhalpflapeciiiiiaiymBtteri. Ok!
eayacuna^I caoBOt^ineoDBcieooeiSobaenbeiirf jaioney toa
tttdety whiofa piDpagatas yrvkst I oomider to be ervor. I
doohl* nj boethranv diifl is cather die Jogic of the podcei,
dual of the oonseMnoe; ^because, vpon the groandof die
ob|eetiir, I would aayv joa will admit that there is inoie
truth than error in this denoadnation that seeks j&at
sappoxt; one pan ervor, parhaps, aatd nineteen parta
trath; and then, if you will not gwe your nKiMy lo
propagate error, you ebQuld give j^our money to
propagate truth: and, surely, the nineteen ahoiild draw
with a stronger hand than theone part would be able to
npeL BeBJdes, the man that atgaes thus, Aodd be quite
suce that he is iaftUible, and that there is no subtle
mixture of error in anything of his own; which ftw of us,
1 siQipose^ have assuranee and eonftdenoe to claim.
Tfairdly. We must '^ serve one another^*^ by advocating
each od^r^s cause. Of all die sights in oar divided^
discordant world, there is scarcdy any one'more gratifying
to me than to see a semicarde of members and mimsterft^ of
all denominationfl» ooBected round die presidential chair of
him who acts as the medium of our union and commmitoii
at a public meeting. Every missionary platferm ought to
be a communion table, where all the followers cf Christ
should meet in the blessed £»llow8hipi and the sweet
comfort of love. And what applies to the platfbrm,
lipplies also to the pulpit We should always be roady to
advocate each other's missions ; and angels would rcjoiee
over every instance of this kind, as repelling the taunttof
Digitized
by Google
<aHU«TUNirr- a BVBTmu- «r iMwrn 887
flie iaBdOf nod the s«off of tke pcqpiflt, wlics in flcrcaoD, M
«0, tbat our minionary sohemes are like many bubbles of
ADdraaiasiii, blown by Idggots, followed by foolsy and tbaft
they win eacplode by the expoufdve tovoe of their own
absurdity ; mere schemes of selfishneoa^ desigDed to set lip
oar denominatioBS in diierent parte of tiio world, to the
Beglect or oppositioii of otfaem. Foul spirits of darkQe8i^
you lie I Our object is not sectarian, but Christian ; and
all of us baye been the b^ipy instnunents of conveitmg
myriads of men and women ** from the error of thekr
waya," and translatiog them, with robes washed white and
clean in the blood of the Lamb> to the kingdom of our
Father* We feel no pleasnre in puiling down other
Churches^ fin: materials to build up our own ; but we do
lealbe ''how good and how pleasant it is for brethren to
dwell u^gether in unity."
We now proceed ta specify s
IV. The motiYOS ibr this reciprocal exerdse of love
and service. They are both numerous and influenliaL
Among tbem we mention :
First. That, in doing so, we aenre a common master.
We do not mean that we serve the men« who, as
instruments of Gk»d, have established our particulai
Churches; we do not serve Luther, or Calvin, or Wed^^-
or Whitefi^ld ; but we serve Jesus^ before whose throne
the happy spirits of these illustrious meni are now—- at
this very moment, casting their crowns together^ and
singing, in unison, the song of redemption. We exhiUt
the same mighty magnet— the eross^ that we may draw
men to Christ and make them Christians. Yes, Christian-
is their surname, whatever baptismal name we may
give them in addition.. Together, jwe carry the ax^ of
the Covenant, into the dark realms of Paganism on the
CgMdi hand, Aud of Mohanunedaoosm on the other. Bearing*
Digitized
by Google
288 CHRISTIANITir ▲ SYSTIBM Of LOTS,
the sacred vessel, we go on, singing responsiTely as we
go, '* The world for Christ !" Angels catch ihe sounds
and, fresh from their harps, send back, with thiilliag
emphasis, '< The world for Christ !" Devils, in despair,
groan foi-th the echo, ** The world for Cbristl" God in the
purpose of his power and of his xnercy seals the decree,
and says, *' The world for Christ'' In serving oae
another, then, we serve Christ
Secondly. We accomplish the same great object And
what is that object } It is not, my brethren, to turn men
from one set of opinions to another, without turning them
to God ; it is not getting them to renounce the ceremonies
of one religion, to embrace those of amathert without
worshipping G^ in the spirit, and serving Christ Jesus,
and having '< no confidence in the flesh." This would not
be worth our pains, nor the money we have been
expending. No, brethren, our object is to turn men te>
God; and, therefore, whoever serves another serrea
himself, so far as the accomplishment of his object ia
concerned.
Thirdly. That we employ the same means. What aro
these 1 Education for the children, preaching for the aduks,
and fellowship for the converts. No cruoiflkes, no reKos^
no trumpery of Popery, no Romish ceremonies, no holy
water, no baptizing children stealthily, no • smuggling in
priests under the disguise of carpenters, no ships of war,
no steamexB bearing cannon, no grape-^ot fired upon poor
defenceless women and children, no TahitSan blood^ied,'
perfidy, and treachery ; we leave these things to Popery, it
is worthy of them and they of it We carry God's blessed
word. We send the truth by men who understand and'
feel it — ^who appeal to the understanding, to the hitellect
by reasoning, to the heart by persuasion, to die conscience
by all the ibroe of those great motives which are ^fwcHrtfi
Digitized
by Google
CimrtTfANfrV A* sATtM OP LOVE. 289
Idf the truth. We carry not the edicts of monarcha, the
decrees of coansels, the traditions of men ; we carry not
(to stfttntes of fellow creatures^ as the supreme authority ;
but we go to make the Bible the book of *the world, even
as 'it was given to the world ; wo go under the warrant
of Jesus Christ, to '*preach the Gospel to every creature."
Tfierd is; therefore, no reason for suspecting each other ;
nfine for standing aloof We may compare our prospects,
the most secret as well as die most public, and we will
find, that,* as honest men, we can ** serve one another;" for
we Aim to accomplieli the same object, by the same
apponfled meahs.
Fcmtthly. We antidpate the same result Very few
of us are taken up mth the idea, though in our musing we
may dwell upon die subject, that (nir denomination is to be
the religion of the MiBennium. Perhaps, my brethren,
Gk»d may. intend to take us all to pieces, and make none of
oor religionB exacdy that of the latter-day glory, but bring
out a new, and a more perfect system than any that has, as
yet, obtained. But without troubling ourselves as to what
denomination is to prevail in die latter-day glory, it is
enoogfa ibr us to know that there i% to be a latter-day
giory^^-tfaat there w to be a Millenhium, in which
Chriatiaaity will cover the earth in its purest and brightest
foim. And the man who, in the foresight of the downfall
of Popery, Paganism, Mohammedanism, Judaism, and
Infidelity, and die raising up of Chrisdanity upon their
n^uiSy faoldfl fak heart in abeyance till he has ascertained, if
he c«B, whedier it is his denomination that is to prevail —
w4mh in imaginadon, listening to the shouts of a renovated
world, while heaven and eardi are responding to each
other, "Hallelujah, for the Lord God omnipotent
ratgnedi I" determines not to echo the sound, till he can
aaoMtaaa whether it is raised by Methodist, or EpiscopaBan,
26
Digitized
by Google
290 CHSlSTIAinTT JL STSTSM OF liOTK.
or Presbyterian, or Congregadonal Toioea; or bo itho
watches the "new heavens and new earth," emeifiqg
out of the moral chaos of our world, refuses to rqiDice
before he has ascertained whether his paity isthen to.fae
dominant ; may be a Sectarian, but he is not a Chnsdan*
Friends of Emmanuel, fiimds of your species* fziends
of your Bible, in the hope and the prospBct «f oar
regenerated, redeemed world, in which, under the peacefkl
sceptre of Jesus, the earth shall be deHvered from tyraaay,
and from war-«>when commerce shall be purified from its
stupidity, literature from its pnde, and philosophy from its
scepticism ; do not stand calculating, or conjeotufiog* who
are to do this, and how it is to be accompli^iedl Brethsran^
we are all to do it, and God will honor us all ; and when
our world shall be illuminated, and the latteiMiay glory
shall come, and the light of beav«n idiall spread over the
earth, it will, perhaps, be as in^KrasiblQ to say, wh» has
done most to accomplish this, as it is to say, which ef
those gas-lights has thrown most splendor around us this
evening. Here they are — all illuminating the plfMe
together. And so it will be with respect to the glory of
that period to which our attention is now directed; we
shall all be honored of Grod, to dp something to bring it
on, and shall praise him on that day, not only £or what we
have done, but dso for what others have done. The
man who hushes the groans of creation, and spreads a
mantle of moral verdure over our desolate eaitd, shfdl
have my hand and my heart, however mudi I ni%y
dxBSsr vrith him in reference to Church government, the
ordinances of religion, or some of the minor parts of
Ohristianity. In prospect of the miUenniumi when
" the knowledge of the Lord will cover the earth, as
the waters cover the channel of the sea," I see enough
to make me rejoice, without asking whe has done sMst
•Digitized
by Google
anu8TiAAcnr-A systsk or lots. t91
toaeoomplidi if, or wiliwe opimoDs will tfaoi mM widdy
proifsil*
My beloved and honorBd bredireD in the Hunistry, ci
every name and dfmoinintion that may be present, bear
with xie, while I give mterance, act, indeed^ to the
leepansea of oracular wiadom, or to the couosela of
patiivchal am^orky ; bat, to the effusions of a brotfaer'a
hearty anatioua fcr yoar auccessy and fat his own. If
GhnslianB are to be «<the light of the world/' we are to he
the hght of the Ohuxdi. If die Chomsh ia to he the '< sail
6f the earth/' vre are to be the tak of the Church. Our
iaflaeBcse ia great, and onr raspoDBftxility is proportionate.
What I have said, has refiaience to my office, as a minister
of Chiisty and not to ttj^aelf, as a man. Ministers caanot
he negative characten. The pulpit, raised, as it is^
between the law, on the one hand, and the gospel on the
odber, IS ihe very centre of the moral nnivene^ amd its
iafiuence wiH be felt throuf^ time, and through ei&nokj.
Theae is a mighty power t& ministerial and pastoral
oharaelar. They suste- the
"Tbooghts that breathe, and wcnrds that bam."
The miniater hi earnest, aw«6 by the thimder of his
sermon, delights by its music, or kmdles by its eathusiasm,
the souls of those who hear It. There is, in addition to all
tfasB, an immense wei^t of influence, whidi we carry virith
us to the private circle, where a single remaric may be the
tt^ans of starting an imtnortel soul on a career of glory
never to end; or of sending that soul to eternal per£fion.
Obi let us consider how much the harmoBy of the
Church', and die conversion of tiie world, depends on cm
deportment In one sense, we are the channels, through
which the blessings of Gk>d descend to the Church and to
die wmld. Qht let as beware how we choke those
Digitized
by Google
cbanneb by indoleBQ»» oegtigeBoe, or ca)rel«asiieBi^ lost tfas
accuwolatii^ current oTercomey and overwhelin us-ibr
ever. The desuniet of ificmortaY souk h$ng upon oar
hands, and we may either hand them up to hettten, or
thrust them down fio heU. Let iu» then» in ttwae wmttM
days, look up to GM, by ftadng aad pcayer^ •£)r Divine
instruction to qualify us £x our ftarfiiHy lesponaftle officei
My venerable fathers in the winistrf— you upoB whom tke
anows of time's winter have de9eended--^oii who h&ye had
such ample time to study the woith of aouls^ die mlue ef
divine truth, the importaoce of aalvation, and the terror o£
damnation ; and you, my younger biethren, who Iwve jait
entered upon the. ardivnig dutiea of your office, aad b^gtm
to feel the warm kindlinga of eaAhuaiasm ; old and young*
pneandall, come up at onoe, *'totheh^p oftheliOnL; to
the help of the Lord against the. mighty." May wvali
con^der, that God will hold us reaponaiUe for what we
dOi for the Church and for the world I Upon ns hang
the interests of our Master» which wiJl Aotuiah or decay
as we appeal to the minds and hearts and conscienoea of
our people. May God lead us to meditate upon these
tremendous truths; for sometimes it does appear to me
wonderfiil, that, with audi inteteata hanging, upon ua, we
can be so light>hearted, or, can find an^ rest epon our
beds. May the Lord God grant that we nay be found
fiiithful — ^kindling, the purest and the brigbteat zeal in ^
aouls of our hearers* and aiding onward the triumphal car
of the Bedeemer* who goes .forth *' conquering and to
conquer I"
Brethren, what need I say to yo« on the aubject of yonr
missions} As to their natiire» their importance, their
extent, and, at the same tine, their datma; you kaow M
this better than I do. God h^a greatly honored and
blessed you« Without one pertide of envy« without • single
Digitized
by Google
^mosTUNrrv a EVsr^M op lotb. '293
feoliBg* but tkat of thankluliieBs, I can ihmk of yoar more
than one hundred thousand pounds per year, for the
support of jour misnons. I can only stand and wonder,
•ad adue* Yon leave us fiir befaind. We wish that we
ware up vridi you ; but we do not Ibr a moment regret
tbat you are blest of €k>d to the extent of your liberality.
fio on and prosper. You have missions of which any
denomination, under tiie ssm might (I will not say be
pcoa4) but far w^ioh any one, and every one might be
tJMinkfiiL To whatever part of the vast field I turn my
eyes, I see every ahing which you should ieel as a motive
and stiinukia to greater soal. Look at the West Indies,
where yea began ; what wonders has the Lord achieved
by you diere! Look at Ceylon; how many, in that
eaaUm pait of the world, have you turned from following
dum idolB, to serve the living and true God ? Look at
your more modern missions of Polynesia ; look at New
Zealaiid; look at the F^ees: in all these spots of
God's world you have motives for increased thankfulness,
and still greater zeaL May the Lord bless you in your
BiBsion to Africa ; may you be the honored instruments
of carrying the gospel into those regions that are full
of the habitations of cruelty ! There plant the standard
of the Cross, amidst those pyramids of human sculls,
and other marks of ferocity, which have troubled the
feelings, and inspired the zeal of your missionaries.
Go on, brethren ; yon have reached an elevation which
might lead any one to suppose that it needs no stimulus,
and admits of no increase. But the Methodist body
will repudiate the idea. It would be as bold an
attempt for any man to fix the ne plus ukra of Methodist
zeal, as of scientific research and attainment. Halt, is not
a word which your leaders are accustomed to give to
those who faUow them; to retrograde is not a motion
Digitized
by Google
294 CUKUriANlTY A ST8TKM QT LOTB.
which you are accustomed to make. Onward ! is the cry.
Your musionaries abroad give the sound, and joyous ecbo
responds to it here.
I desire, in conclusion, to propound four questions finr
your prayerful consideration. May you not do more!
can you not 1 should you not I and vnil you not 1
May you not when the w^rld is before yoo, and
Providence your God; when there is no limit but that
wUdi youf* meanft iiqpoae upon your eibrta; wiiei^ doocs
are opening to every uauon, and voices from heaven and
earth are saying, " Come and help usf' You cam sespond
to these trumpet calls. Where is the man who inll rise,
goaded witl^ luxuries, bestowed upon him by Proyideooe,
and say, "1 eannoi do more!" Ctmmfi is a fearful word
for any one to utter, in reference to duty. Skotdd must be
measured by can. Whatever can be done should be
done. WtU you, then, do what may be done; what cam
be done; and what sliould be done, to arrest areeidefls
world, now rushing down to ruin; and send it back with
heaven-imparted rapidity, to '*take hold upon eternal
Ufe V The auditing Angel is recording your answers in
Heaven, and ypu must shortly be judged, and approved
or cond^nned by them.
Brethren, I have done. I throw this o&ring upon the
altar of your cause, with one regret, and one only— 4hat
't is not more worthy of the. cau«e, and the occasion.
Digitized
by Google
SERMON XVI.
MANIFESTATION OF THE DIVINE GLORY.
BT EBV. MATTHEW SIMPSON, B.B.,
LaU PrctideiU of Indiana Asbuiy Univernty, and £ditor qf tki
Wutem Ckrisiian Advocate.
"Affd be Midr I be««ech thee, 9how me thy sloiy. And he taid, I
will meke eU my goodaeM paic before thee, and I will pvoclaim the
name of the Loid before thee; and will be graokrai to whom I will be
gmcioMp and will abow mercy on whom I will ibow meroy. And he
■aid, Thoa canat not fee my ftce; for there ahall no man aee me and
live."— Exodns zxxilL 18— 90,
Correct views of the divine character lie at the
foundation of true religion. We may not» indeed, fully
understand all the attributes of the Deity, or e^«n know
their precise number, but with such as most directly
influence human character and conduct we may become
acquainted through nature and revelation. Where
nations have acknowledged ''lords many and gods
many," discord and war have been, not mere casualties,
but natural and almost necessary consequences of
theur theology. If Mars and Jupiter, Jimo and Minerva,
had conflicting interests in heaven, and if fierce contests
raged among the gods, what else could be expected of
Digitized
by Google
296 MANXFCSTATION QT
their woiBhippers on earth 1 As there were ''gocb
of the hills and gods of the valleyd/'-^^-as e&eh nalioii
traced its origin through a long line of ancestry lo aome
one of the contending deities, — so it might he expected
that each nation should be jealous for the honor and gkxry
:>{ its founder.
The unity of the Deity revealed in the Holy Scriplnrea^
and the common origin of the human &mily eKpressly
asserted, sweep away, at once and for ever, the greatest
justification for hostilities, and all pretence for tyranny
and oppression. We have but one God, and we are aH
brethren.
The attributes with which the divine character is
invested have also a powerful influence on the mind.
If to the Deity is ascribed, as in heathen mythology* the
possession of the animal propensities and desires, then
the worship will be conformable to . such deaires* and
licentiousness and extravagance of ev«ry <]|pacript»n vnil
he mingled in the ceremonies. The rolling wheel ahaH
crush its victim, the fire consume the infant oflering,
or purity be sacrificed unblushingly at the altar of the
commanding deity.
Carrying forward the same train of thought, we shall
find that even under the full lig^ of the system of
Cluistianity, the peculiar aspect in which the divine
character is viewed will greatly modify Christian conduct
9pd enjoyment. Notwithstanding dl read the same
revelation, and ascribe the same atfriboles to the Deity,
yet, perhaps, each individual fixes, in a different degree,
his estimate of the relation of these attributes to man; and,
possibly, in each mind, some one of the divine attributes is
more regarded, or at least more constantly a subject of
thought, than any other. Thus, upon one may rest a sense
of the terrible majesty of God : be may seem to hear his
Digitized
by Google
toic^, iMinpviien it tpalce ia siich awful gtiandetir f-oitt the
top of Sinai. On another may rest a sense of awe and
wmnergdoot and ibe still snyal) Toice seem ever to sound
ia Ina eara» '*Be still, and know that 1 am God.*' To a
third, is presented most titidly the idea of holiness; and
to a fourth, the idea, the triumphant thought, is, ** God
is love/'
TImso ^lerioais Tiews must greatly modiQ^ our mode
>e£ approach befbre G^. He whose mind is filled
wdlh ideas of terrible grandeur, and stem teajesty, to
-whom every voiee seems to proclaim, ''Oar God is
a consuming fire,'* must, when his soul is penitent,
appnMcb, even in pmyer, with overwhelming awe;
wlnle another, who regaiids the Deity as an afTectionale
Blather, ilimigh ,he come confounded by a sense of
hk gaih, and vieltdd at the thought of the amazing
oosdeKeBflion of an oliended Ruler; yet, viewing the
extended aEim^ of mercy expanding to meet die returning
prodigi^ «ven dares to <^oome boldly to a throne of
...Many of the young^^^and Ibr them our remarks are
made— are taught, even in the nursery, to dothe the
Deity wilb attributes of vengeands. As tlhey grow
dldeiv th& idea strengthens in thdr tnind — ReKgion is
a-fiwiM thought— •moroseiiesSy or terror,' hecomes most
Jnlimaftely asscKiated with their notions of ChriMianSty,
and they w^ not thmk of God, because the idea is
one of awftd ^baad. And perhaps few passages in
the Word of Gk)d have been more frequently used,
to strengthen thm impression upon the mind, thkn that
part of our lest, <'F'.)r there shall no man see me
amd Hva''
Being pezmaded that' liOra is the great characteristic
e£ the Deity, ap revealed through Christ, and that aH
Digitized
by Google
998 KftlUDEKFATION * OV
young peraons ou^ bo to be ta«g|tfv wo fatopom -to
inTeadgate : —
I. What Mose9 desired when he prayed^ " I beseech
thee,, show me thy gk)ry."
II. How &r this desire was aatbfied ; aad,
IIL Why he could not ,obtaia all that he doored.
I. First, then, let us consider the desire of Moses*
The "glo]*y of God" iauaedf ia the iiaored wriciiigs, in
several distinct meanings. Sometimes it is applied to an
e^chibitioii .of some grand or astoulBhing appeeranee,
indicating, supernatural power and glory ; sonetsmes to
a display of the power, wisdom, and benevolence, of the
Deity, in his works; sometimes to his dispensations
towards man, as seen in. the history of individuals;
and .sometintes to his purposes of mercy yet to- be
revealed, ]Py further exanunatioii^ we may see U
which one of these the desire of the leader of Isvael
was directed*,
1. Did he desire to behold some grand and gleorieos
manifestation of the Deity; some outward form, or
shape, to represent the great Jehovah 1 Why should
such be his desire 1 In the first place, be must have had
correct views of the Deity; he must have knrfwn tint
"God is a spirit;" that "no man hath seen God at
any time;" that a spiritual being cannot be matorially
discerned; and that though a glorious light, or thick clouds
aod sounds of power, may accompany his iwelations io
man, yet that light, or those douds or sounds, indicate Us
presencci but do not represent his jform; they exhibit his
power/not his perM)n. We say, Moses must have known
all thisy because he was taught the knowledge of the true
God from his childhood — ^tradition from Shem to Moses
passed through but few hands — ^and then he had been
taught of God. Forty years had he wandered in colimde;
Digitized
by Google
•a Aephend's^o gvre him time and oppoitauty for dmne
communions—for deep and holy reflection. When tlias
pr^arek), great revelatimui had been ghren to- him, and he
had conversed with God in the hallowed mount for forty
days— had received the iimnutable law lor the human
family-^-HBudt coaeaqaautlTT must have known much of the
Divine character*
Our tenienoy to attach form to the Deity, arises from
thetliButed nature of o«nr Acuities. We are principally
uiflaetieBd by external qualities ; we judge by them ; and
theagh we know a spirit has not th» otxiinary qualities of
•matter, yet we can form' no distinct coneeption» without
aesocialing* some of them. When we diink of an angel,
or the spirit of a departed one whom we loved on earth,
tiiooghwe give no definite form, yet there is something
wUch fliu before the mnid. It may be a small bright
oiaud, ao gveatly attenuated as to be scarcely perceptible
—a thin light mist — a floating vapor — ^but still there h
form. So, in our ordinary conceptions of the Deity,
though we know he hath not body and paits, yet
we imagine some appearaaoe. It may be superlative
brightuesB, or terrible majesty ; infinitely varied may be
oso* conoeptioDS as to magnitude, form, and locality ; still
there- is< an appearance. And this, we may casually
femarki haa ever beena frnicfol source of idolatry.
Aa these viewa arise from the imperfections of our
foeuMes, or from our want of knowledge, we cannot
properiy attribute tliem to one so advanced as Moses in
knowledge, both human and divine. But, in the second
place, why should he desire to behold snch external
displays of glory and power t He had wonhipped at the
burning bo^ ; had been made the messenger of God, to
aimottnoe the most aatomshing prodigies to the Egyptians ;
(at hia word, the Nile had. flowed io currents of blood;
Digitized
by Google
300 iUMUPMTAyiOlf o^,
dojrkaesa luMi, w ito iooil fatrful ftnn, broodect over ntfae
kingdom;, aud the mossenijer of dee£li I«i]iiia4le orary
£uiuly to send f«irth. a ]oiigi. loud» (NArcnig' waB for the
first-boni« Tfaa fl#a hiwl divided at his approtoli ; d»
divipe presence, w$ a fillar of oloiid by digr» and of fire
l>y lugMf had. been Ua. guide. and pratectien; aad, laokly.
he had stood amidst the terrific soeoes^ Sinai^ anlil he
eKcIaimedy "I do exceediiigly fear aad qeafce." What
greater manifestation? could he wish to behold 1 finely
these had been enougbt inpre than mtoni^ to aatisiy the
most enlarged desire.
2* May he have twed the eil)>rQSfliQii in the aease ef the
Psalmisi: where hfs s^fSi '< The beavena deebie the glery
of God ;'* desiring to. undecatand more of eeeative power
and skill 1 There can be no doubt that he earnestly
desired tu know all that could be luMnvn in refemace
to the great work of creation. But pvohably he had>
before this time, received by revelation the history of tiie
world's production. He had stood a» on aooie disftant
emizience» and behdd when <'He spake and it was
done; he commanded, and it stood fisMt.*' Hie had
seen the earth springing into eaistenosb robed in iaaoeenoe
and loveliness, while ** tbe tfMHmiag stars sang tog^eiheVf
and the sons of God shouted for joy." And halving
received such views, standing thus as a witness. So this
great fact, he couid scarce^ have asked ior further
description.
3. Is it probable that he desired to behold iIm i^ory of
God, as manifested in his past government of the world?
In this he had already been instructed. He had been
made the world's sole historian lor near two thousand
years. Befi)re his mind had passed the -histocy of the
race, vrith all its mutations ; its creation in imioceaoe and
majesty; its drefhd&i) W; eysction from Pamdiaei its
Digitized
by Google
TBS m^mm •lowt. 301
stains of ein upon cb« 0Bxlkf too jeep to be el&eed even
bj thB nub x)£ wsfeen in the nriglity deluge. Not only
had he raoei^sed Abrahamio traditions, and all that
£9}ptiaii lore could fumiafa, baft Oed himself had been his
gieat instractoTy to ihc^ to maa, * dmnigfa him* hh
**glorj/' IB the Tise and fiiU of empms, the elevatton or
degradnaon cf th6 raee.
.4. 8!noe, thei^ hie prayer is&M. net refer to external
eabifailions of the glory of the Deity, or to his creative
power» or peat government of die world, it only remalna
f^MT 118 to torn toward the fiiture. And if vre view the
oiicnmstaiicea sorroundiag h&m, we shall see that, by his
prayer^ ^>l beaeeob thee, show me liiy glory,^ he desired
tonaderstand the mercifiil purposes of G^od towards the
Israelite^ and throngfa them to the world. He anxiously
vmhad to. undsrataad niore fidly the vrhdle plan of
saliialioDi and to see tiie things tet should happen in the
""latter daya."
Thattiie Ataigifty had great designi in view in reference
to tte Israelites, he had a rig^ to infer,' from what had
alaeady been done fer them. Aa when an architect collects
inteme plaee, a irasi quantity ci materisJs, we have a right
to eoEpect the erection of some magnificent edifice; so,
from previooa and Yast preparation on the part of the
Deity, aeme event of momentous importance might be
inferred. Abraham had been called from his native land
and firom among his kindred ; had travelled over Canaan
in ezpeotaCieD that it should be his, vrhile yet owned and
inhabited by powerfbl nations } his sons had been trained
under pecnliar cireamstances ; providentially led into
Egypt, and then made a race of slaves, oppressed and
shunefully treated ; then rescued amidst signs and wonders
"witb a high hand, and an outstretched arm," while the
spnnkled Uood of die slaughtered lamb prefigured a
Digitized
by Google
302 MTANIPMrrAVtOlV «P
higher and holier delivenliioo of hamamsy Irotii a ofill
more accnrsed bondage. What cdntteetloii this had^ with
the hope of a Messiah who> should wield a -sceptre, and
of a Prophet who should teaeh his people, he eouki not
iblly see: and what meant all ^is vast display in the
wildemeds; this hesfenly direction; this manna from on
high; the tables of die law; the t8(benia<i« with its
symbols and oeremonies, he oocdd not fUly comprehend,,
•but, in the earnestness of his soul, he prayed, '*l beseech
diee, show me thy glory/'
Agahi, l^e cireumstances tfairoogh which he had just
passed were (xf a most singular character. He had been
upon the sacred toount Israel had- said, ^Lel not
God speak with usj" and Moses had stood bb their
representative for fjrty days. But this very people who
had heard die voice of God, had turned t» idolatry at the
foot of the mount. Their jewels had been colleoied and
formed into a golden ca]f--^he god of llie Egyptians, from
whose service they had been delivered. " They had set
down to eat, and rose up to play." With what ieeliiigB
must the man of God have turned from the mount ; from
converse with the Deity! But as he dosoended, and tbe
sotmd of revelry burst upon his ear, he could restrain
himself no longer; be dashed from his liand tlie tables of
the Uiw, written by the finger of Omnipotence, and liiey
brake at the foot of the mount
This act was censurable ; and yet it fiindshes no smdl
indication of the feelings by which he vna then influenced,
the views by which he was governed. He may have
supposed diat the IsraeUtes were honored because of their
faith. They were free from idolatry. And it was right
that an idolatrous nation should l^ destroyed, to furtiish
this pious people a place of abode. But i£ so, what now
•hall be done to the larae^itest Bad as vrere the
Digitized
by Google
XkifWWlli^fJ^haneSkasmetehxmome. The people <if
• P«l«itiDe kad beea Uugbi: idolatry; tkusy hwd $eea no
ininM$k»; no pUkr of fire ked guided them; no aeaiiad
• beea. divided, befiwe tfaenij th^ had not been fed, ftiom
.heaven; and had nater beavd the voiee of Gk)d* Their
m^was in part palliated by igncaranee. Bat thi» people,
.whik^^ etiiog bread from heaiwn, with the thronie ef
God in their mida^ anrrounded with the douda of his
gfaadeuF hangis^ in awiol nagaiftoeBoe. a« onrtaina
around the mountain's summit, while he himself was
pennng ibr them his eternal law, aa if t» inaak him,
had snade ft goMen calf They had doirihed it with the
attributes of Jehovah; ascribed to it the. miraeles
of the deliTeraBoe, and then^ as in mookery, had cried
out in the ear of the God of Abraham, Isaac, and
Jacobs <' These be thy godN O Iscael, which brought
the6 «p out of the knd of Sgypt."
Kor was k only the thoughtless^ . the ignorant, the
obscure, that engaged ift this blasphemy^ Aaron*-*the
eloquent Aaron^^tbe mouth of Hoses, when he spake the
word of God unto Pharaoh^ with the elders of Israd, had
joined in the impious xites. Under such ciroumstaDces, if
Canaanites merited the wrath of God, seventy and seven
fold should be the vengeance taken on IsrseL If to the
one were appointed the destroying sii^rd, what but fire
from heaven to consume, or a yawnmg* earlh to engulf,
could be a fit punishment for the deeds of the other 1 Is it
wonder&l, that Moses should cast from his hands a law for
which this people were now unprepared, and should, in
the anguish of his heart; despair for them as to the mercy
3fGod?
But vengeance does not iall from heaven. The people
ere still spared. And, after various periods of supplication,
he is even answered, '*My presence shall go with thee.
Digitized
by Google
ao4
and I ivitt ghre thae raat/' Wkat.can. Om inenh«*tkft
idolajtrous Canaanite cut oC the idolatrous Jew spared /
Some great cbrelopment most be m. i»^ajntiom eonie
grand display of the dirine .ofaamcter^ Wkat 4Ma be
the meaeuse of .that merey» ymhkb m .preceded .by tbe
prapatetary act of.thepafldoa of two inUiinia and ahalf
c£ peepiel . Hia longing soul deaijDes to know all the
parpoaea of .Gbd. The ilot of meroy, juat witneaaedt
kindled within him a greater love for Gk>d, a more earnest
wiah to fathom <he deptha of bia goodnaaas andt. with the
veh«niaioo.<rf' intense deure, he eriea out» *' I beseech theor
show. Dse thy gkwy '*■■<, giant me a fiill exhibition of thj
mercy and thy lore. .
IL Let /as neiU consider, how far tbia desirei was
satisfied.
In answer to this e^naeat prayer, the Deity replies,
(v. 19») ''I win make all my goodness pass before theot .
and I will proclaim the name of the Lord before thee; «u)d
wiU be gvacious to whom I will be gracious^ and will show
mercy on whom I will show mercy." Again, in yeiaes .
21<»— 23, "£ehold there is a place by me, and thou .shajt
stand upon a rock; and it shall come to pass, while my
^ry paasetb by, that I will put &ee in a deft of the rock,
and will covqr thee with my hand while I pass by ; and I
will take away my hand, and thou shalt see my back
paits." And again it is said, in chap, xxxiv. 6 — 7, *' And
the Lord descended in the cloud, and stood with him
there, and proclaimed the name of the Lord. And the
Lord passed by before him and proclaimed, The Lord,
The Lord Ood» merciful and gracious, long-suffering, and
abundant in goodness and truth, keeping mercy for
thonsands, forgiving iniquity, and transgression, and sin,
and that wiU by no means clear the gyiUy; visiting the
iniquity of the fathers uppn the children, and upon the
Digitized
by Google
306
chiidTOii'li oiuUren* unto &e tUcd and to the fouxth
genertlion/'
In dik maaitetation of tho divine obvactar to Moseo, a
few particalars may be notioed.
I. He proclaimed the namA of the Lord befoie him.
This probably refara to such a general view of die divine
admimstratien aa exbibitB the benerolenoe, faolinei8,aQd
jnafice of God, intimatoly blended in the goyenuaent of
man'.
S. He made aH hia goodnesM pass before him. TUb waa
probably a prophetic Tiew of hia mercy to ihe Isvaelitea as
a Jiation; in which was exhibited not merely his aparing
them on that occasion, but their settlement and continuance
in the Holy Land, and the strict fulfilment of the promises
made to the patriarchs in their behalf.
3. He showed him his adkntnistration as a sovereign: ** I
will be gracious '(p whom I 1^11 be gracious, and I will
show mercy on whom I will show mwcy.'* Here waa
explained the difibrence of the treatment of Israel and
Canaan. The latter had fiUed the measure of their
iniquity, as a nation, and no great benefit would be
secured to the race by their national existence ; while the
former, though guilty of aggravated sins, might, as a
nation, be made a blessing to the world. And that, for
the accomplishment of some great good to man, a nation
might be made the subject of 9nercy and grace, as to civil
existonco and prosperity, without any actual good deserts ;
thus shovring the national bearing of a passage, with
which many pious Individuals have been greatly perplexed
Yet the same principle may have, and doubtless often has
had, application to individuals, so ftr as temporal position
is concerned, but not extending to their salvation. Yet
both as to nations and individuals, when the day of
employment shall be over, crime shall be visited with
27
Digitized
by Google
paatthiiieht; in ifa» iodividaal it"ixti|^ mot b» im ewtiv
but in nations it shall be visited '*upon the chUdven, and
np<m iHne diildren's Gidldrea» unto the tlnrd and to the
fburtfa generation."
4. He g«ive him a pro^edc view of the mmmon of
Christ This is indicated in the expression, '^Tfaon
riialt see tny bade parts." The Hebiww word in tins
place, translated <<back parts," refers to time as weB aa
to poiition. And many able conmientatDiB and critic^ have
tarred diis passage to the incarnation of OlirisL This
rendering conforms so wdl to the general vse of the
Word, and td the tenor of Sertpture, that there oaia be
but Mtde doubt of 4ls eorreetness. And a fi«e tnmslaiioti
miglA be, «' Thou shalt see ni8| aa maailhsted in H^ Idiiof
days:'
The revelation appears to hsTo been giTen to Moaes,
to strengthen bis own faith,' and to fit him for those
arduous duties required of the leader of such a people.
He is placed in n '*cleft of the rock," and faefove him
passes, as though spread out on an immense canvaas^ die
representations of the fntnre. He beholds the goodnem
of €rod to the rebellious Jew; sees him settled in the
Holy Land; kmgs and princes, wise and noble» and holy
men, adorn their race, and Judea is a blessing to the
world. And, as the pillar of cloud, and the ark and ils
mercy seat, are sometimes called the glory of God; so he
beholds^ in the institutions of his peo{^ in the influences
of his law, and the messages of the prophets, the *< glory of
God" spreading among men. But a shade &l]s upon the
canvass. The Dt>ity hides the future in his hand. Again
his hand is removed — the indications of some grand
coming event become closer and closer, %b rays of
hallowed light emerging to a focus, until, at last, as the
«< glory of the only begotten of the Father," he beholds
Digitized
by Google
vdM ae0d of AtaJuamdn-vrhom the natioiis of tho. Mrtk
flhaU be hiemedf th^ «'Shiloh" ef Jaoob, who gi»sped
die departing «oeptve of Jodak Hk seul legpa forward to
meet him on the mount of transfiguration { joy ewelb bift
beartv uiddie can hear no more. • He bows 1^ be«d and
worships.
' IIL We caift mow mquiee wbj hie petition was not fully
granted.^
1. Fn»m what baa been already, ^pi^ssedi, we are
fnrelmred toaasmne^ that it. w%i wit bcicause iu an$y
Manifestation there would be such terrific grandeur as
aboidd destroy human existence. Fori., first, Moses, we
think, did not pray £>r extenial mawtetataoBB. Th^sf
eetidbabuteymbob; rand, however vfiist and mi^ificent
the symbols might be, they never could, adequately,
lepresont the divine character, But» secondly, th^re is
lie intimalaod made, as we think» that if an exlubitioa
gti^en, it would be one of tierrific majesty. If tb(S
of God toward man are prBr^mii^eiM^y
eharacreariged - by mercy, and if his kyve cannot be
eftpresesd in language, and could be adequatdy revealed
only* in the incarnation and passion c^ his jonly begotten
6on, then, if his character couU be portrayed by symbols,
ifhis glory ceold thus be made known, the symbols noiiat
be those of auperiodve benevokace, of oondesceoding
graee. We are aware that the expteasioi^ of the apostle
^ For our God is a consunng fire," is aomedmes quoted
Id sustain the terrific view of the divine diameter; but
this refers to his judgments upon the finally impenitent,
and not to any maaifestationa or ds^Mnaationa towanl
theee who are stiil on probation.
2. The language employed in the text, <'Thou canst not
see my ftce; lor* there ahall no man see me^ and Hve;"
ipeB not expreaa «ny reason why man is imable to bear a
Digitized
by Google
808 MjmPEflVMPKRv esr
liew of tbe Deity. It simplj^eelareB die ftct» tSiel man
eannot see tbe face (^ God. If, then, we itiqixrre what itf
meent by the term "'fece/' we are at once aatkfied diat k
ean have no- Buch apptication to & sjnrit as it has to inaii.'
It must be uaed figantivdy« And as the fiice ia that pairt
of the human fortn which remams vncov^^ and visible;
that part wbieh particnhiiiy indicates to odiera the deBnite
person or individual ; whHe other parts of the form am
protected by rainient-«-eo the term is ased figorallvely to
aig^nify that whiob is fuMy or clearly seans and when
applied to die Deity, would be a full revelatien of the
divine diaracter ; embracing all his plains of mercy and
benevolence to his created intelligences.
3. The reason vrfay man could not behold this revelation
and live, would not be because of its termr or majea^;
but because the view of the riches of Kis graoe, his
compassion, and benevolenGe, would excite emotions
of reverence, of adrairadon,' of love, end of joy, too
overwhelming for humanity to bear. Eaefa manifbatation
of the benevolence of God, called forth songs ctf joy and
ascrtpdons of praise from those who heard them in
andent times. They rejoiced when they beheld the "bow
of promise/' spanning the arch of heav«n with its gVyrioas
array of colors; when they saw the intervention of die
pillar of ok>nd by dayv and the guidance of the pilhir of
fire by night; when the sea parted before <th6m> and they
saw die saJvalikin o[ GM ; when, for tiia deliveranoe of
lerael, the Assyrian boat was smitten before the angel
of the Loid; when the diviao glory descended, and
rested upon the tabernade they had reared; and when,
after their capdvity, the aeoond temple was erected
and consecrated, amidst the tears and rejoicings of the
restored capdves. At these^ and many odier Asplays of
benevolence and love, the aaoieat Jewa vejoioed greatilj^
Digitized
by Google
soft
The spkite of tb^prophols rejoieed witlnii dtem, Wbeii, in
visiooy they beheld the day of Christ; and when the
devout Sime<m beheld even the infimt Jesos bron^t into
the temple^ hi« joy swelled into eedtsey, and feelings all he
oeuld deaii^ he cried eat* in raptaie, '^Loid^ now lettest
thou thy servant depart in peace, accordmg to diy word;
fi)r mine eyes ha^re seen thy salvation.^' Now, if, in these
caaes, a single view had such an eflfect, vrhat would be the
lesulty if all the mercy and compaflsion of God, in its
unbcMindad immensityy and inexhaustible fvllness, could,
at one memmt» be revealed to the- faaman nrindl
Humuiity could not bear the vision. No man can see
<* the &ce of God and live ;" because the sublimity of the
view would produce not only '* joy unspeaknble and full
of glory," but joy, at which the soul should be unfitted for
residing in the body. To support this view, we may
reflect, that things exciting emotions, even of a pleasurable
character, may extend so far as to become destmdive,
and that emotions 4>£ joy may» in themselves, destroy lifb.
Light is pleasant, it spreads a halo of beauty and gloiry
around the face of nature. The eye is never satisfied
with the revelations which are made through its medtvm.
Yet, let that light, which thus spreads beauty around, fall
upon the eye in the concentrated form of a ray from the
meridian sun, and thcr power of vision is impaired^ if not
totally destroyed. What delight is communicated by
means of sound I the melody of birds— «the murmur of the
water*fail-^the music of mstrumeats— «nd fha sound of
that sweetest and richest of all instruments, the human
Y(^Ge— awaken the most pleasurable emotions. And yet,
let that murmur of the water*&ll be changed into the nnir
of the cataract, and it is deafening. Sound may be so
intense and prolonged, that the auditory nerve shall no
longer respond to its vibrations.
Digitized
by Google
310 MMUieciiiYMN- mw
. TJb* 461116 is true of meatel jMDotioiL. HcMrdie waaA
operates upon the body, we caniiot telL No anatoiDttt
bM detected tbe fine chords whkh bind ■pint Mid matter
together. Buttbat theevHodonaof tl^nand d»cfiectthe
body, b unifasaUy admitted. Deatb ifom sotprisei fiwm
finghty from teiror, iron all tbe depvemuig poasionB, has
been by no means uncoramoo. And where deatb baa not
ensuedy bow m&ny have been made mani^ca for M&l
Nor is excitement oenfined to tlie m^ieesanl emotiona.
Scenes of suh&xnty may inspire^ aa much as soenea of
tenxur can alarm. Man's soul responds aa quiokly «nd aa
strongly to the beautiful, the lovely, tbe goodi as to that
which offends or disgusts* And the emotions, arising from
the beautiful, are no more under our control, and are bo
more linuted in strepgtb, than those of the <^poaita
character.
, In the every^y walka-of life* who has not known of
Ji case like this? A. beloved son baa left tbe home of
fimd pwrents to engage in oommorcial pumuits, or visit
soma distant place. By vanoua cauaea bis stay is
prolonged^ until, at last, tbe tidings reach his parents^
that he was wrecked off some rocky coast; or, that be
perishe4 in a &ta] epidemia They mourn for him as
OttO that is lost; and they think of him only as in tbe
spirit world* Years pass away» and, tbov^h strangely
preserved, his parents are not awaxe oi his eKist)and&
He starts £>r home. Already he stands i^wa the hiM
that overlooks the scenes of his boyhood; the houae, and
trees, and shmbs, all stand as when he lefk; bb heait
exults at the thou^ of eirihracing bb parents^ and»
thoughtless aa to consequences, he hastily approaobeBi
He opena the door. His mother gaaes at him but a
moment, cries, ''My son! my son!'* throws her arma
fi>ndly around his neck, and swoons away in Ins arnMU
Digitized
by Google
Mft MfUni 4IIjM«. 31 i
And BWtJMWiai have oaraixied, in whkb, &om that Bwoon,
there has been no reoovoy.
Nor can it be atid thai such eaaes dooor only among
the weaker and more, aenroua portlem «f the boiaan
fndlj. All axe excitable. They may difier as to the
objects which faxcite^ and as to tbe degree of excitement
prodaced by any definite object; bat still, let the subject
be one aboat which their nunds are deeply inlerested» and
all are anaceptible of intense cocitemeilt. The grave and
steady citizen, in times of great p<^itical disonasion, when
he supposes the welfare of his country is dependent on
the result of an election, becomes so deeply interested,
diat be loses his customary self«ontroL And when, at
tbe dose of a warmly-contested canTSss, his party
triumphs, he tosses his cap wildly in the air, or joins in
the loud exultation.
History informs ns, that in the time of the great South
Sea speculation in England, many, oveijoyed by their
success, became insane. At the restoration of Charles IL
a number of tbe nobility were so affected by the recorery
ef their titles and estates, that they became diaelKsed,'and
m a short time died, Leo X. one of the most renowned
occupants of the Papal chair, was so rejoiced by a victoiy
somewhat unexpectedly gained over his enemies, that he
sunk beneath the excitement. The heir of Leibnitz, the
eelebrated mathematician, on finding that a chest, fined*
as he supposed, with papers, contained a larger quantity
of gold, became so excited by the discovery, that he was
seized with a fatal disease of the heart* The celebrated
Rittenhottse, Pennsylvania's earliest astronomer, was
selected to observe the transit of Venus across the sun's
disc, in order that the correctness of many of the
astronomical calculations might be tested. Having made
aU necessary arrangements and calculations, he watched
Digitized
by Google
819 KAMiVEntA^nofr or
earnestly for the expected transit; and when, at the
calculated moment, he saw the dark hoondary of the
planet obscure the edge of the sun's disc, he was so
overcome with emotion, that he swooned away, and his
assistants were obliged to finish the obserrations. The*
immortal Newton* when he approadied forward the
completion of those calculations that demonstrated his
diacovery of the great laws of nature, and that gave
him an imperishable name, and when he saw that his
oonjectuxes were abont to be verified, was so deeply
affiscted, that he was obKged to leave to others the work
of completing his calculations. Near the close of the
revolutionary war, the attention of Congress, and of the
whole American people, was directed toward the armies
of Washington and Comwallis, and some movement was
daily expected, having a powerful bearing open ouf
country's liberty. When the messenger arrived, bringing
the joyful intelligence that OornwaHis had surrendered,
the door*keeper of Congress fell dead upon the floor of
the ball
If such* then, be the influence of joyflil emotions,
when arising from temporal subjects, will the eflect be
diminished by adding the revelation of the unseen and
eternal t Can emotions, excited by a view of the majesty,
holiness, wisdom, and compassion, of the eternal Jehovah,
be less strong, than thoae excited by considering a small
pordon of the work of his hands ? And is it unreasonable
to expect, that the truths of Christianity will pnjdnce
deep and pow^ul religious emotion f If an astronomer
shall swoon, and a Newton sink overp<»wered by the
discovery of some of the laws by which the Deity governs
the material world ; if Pope Leo should sink through joy
at the triumph of hia army, and a patriot die at the
triumph of his country; if the unexpected inheritance of
Digitized
by Google
TUB iiffimi MoMC sin
a Aegt of goH or die refttoraHon of rtrik. and estate,
■faould deattioj die action of tital otgand ; what shall be
said of hun on whose Tision should bnrst the revelation
of the laws of die Deity in the moral world ; a fall view
of die riches of his grace ib Christ Jesus, and at his
aasazing eondescensioit and love m giving his Son to die
to save a rebelfioas woirid £ut sinking into dMruction,
and by his cSkn of mercy» and the ihfluences of his
Spirit, raiaing iheble^ sinlbl x&an, to the throne of his
glory, havii^ first pvrified him from all hiiqtiity? If
natural emcytiaii may be so intense that the soul and
body cannot unitedly subsist, well may it be said of
such a manifiMtation, ** There shall no man see me and
live."
As a general infexenoe fitmi diis subject, we may notice
what a sublime view is thus presented of the reveladon
contained in the word of God.
1. It is a systena of tmdi; in which, directly or
mdirectly, each separate iruth leads to the great
commanding truth of the being and attributes of God.
This is the substance of refrelation ; G^od displayed in
Creadon, in government, and in mercy to man* All odier
statements are but as secondaries, revolving around Uieir
primary. The whole of rev^adon is sndi a view of the
character of God as shall attract men to virtue, to
happiness, and to glory. And as the character of God is'
infinite in its perfecdons, it can never be perfecdy
comprehended by finite minds. So much of die truth
may be readily embraced as shall set man free fi:t)m
die power of other attractions, but there is sdll an
inexhaustible remainder. The greatest minds may here
be for ever engaged ; intellect may learn much ; prophets
and kings may gaze with delight ; and even angels shall
desire to look into these mibfime truths; but, like the
Digitized
by Google
^^14 MAHfieJsm^Jipu Oft
parallel lioe^ of , the maUiexoatActafi, ther^ ntay bo etecnal
jipproximation without perfect attainment.
2. But revelation is not merely a system of sublime
truth. It is truth »o presented as to affect our sensitive
nature. U is not abstract speculaaon alone that ia
employed ; our affections, our ^ycppathie^^ are all enlisted.
It is a system intended , to operate upon man. It
operates^ first, by presenting the grand, the lofty, the
majestic attributes of the divine character. And as tho
cpntemplation of great. cl^aracters» the Oisaopiation with the
great pei-sonages of earth, inspire the soul with loity
sentiments and high puiposes, so the revelation of God*s
majesty becomes a powerful cause of elevation to. man.
It is fixing in an immovable position a fulcrum which,
more than the lever of Archimedes* shall move in elevating
humanity toward the throne of God* It operates,
secondly, by inspiring man with whajt is termed, technically,
the sympathetic emotion of virtue. The performance of
a brave^ a noble, a patriotic or a virtuous act, makes us
dcbiie to do the same. And when God reveals himself an
a God of mercy, employing hia . omnipoteuce in acts of
compassion, there is a vqice that whispers to the heart,
through every such manifestation, " Be ye merciful, even
as I am merciful." As that mercy is over all his works —
aa his sunshine and showers fall upon all alike — as hie
Sou suffered for all — so the compassion taught us is
universal. The soul, under <such influences, desires mercy
upon all. It sends the Bible on the wings of tlie morning
carrying light and animation to the uttermost ends of the
earth. It sends the missionary to bear the glad tiding*
of great joy, which warmed even angels' hearts^ to thoaa
that sit in the valley and shadow of death, (t opens the
school and founds the college, and seeks in eveiy possible
manner to benefit the race to which we belong, joid
Digitized
by Google
toward wUch Ood bath id^owed'such ambzing inercy. It
operates, d^iindly; by exdthig gradtude and joy for personal
tahrtftiofi — for pardon, fcr regeneration, and for adoption
into tiie ftnrily of the Most Higb. The gratefiil soul is
ready to exclaim, ''What sfaedl I render unto the Lord
fbr all his benefits toward me !" ** What am I, atkl what
is my Father's boaso," that' I shbuld thus he the sulject
of di^tie km 1 And diat gratttnde and joy become vastly
expanded by ihel tdkkstiim; that dimUar favor is showecl
to aH oar Idndred and to all onr ra^ ; that our fathers
were the subjects of mercy, and oar childreiii, and our
diildren's children, shaU inherit the same salvtttion; thit
& every clime, tOngtte, kindred, and people, may be
esqierienced the same joys df pardoning mercy. At sudi
a view we may well exclaim with the Apostle, **'0 the
depth of th^ riches' botii of the wisdom and knowledge of
God!'* A Iburth effect of sach revelation is, that the soul
desires to tlwisll constantly as in th^ presence of God.
In him is all' fiillness — ^the* treasures of wisdom and
knowledge- for the intelt^ct, of 'grace and mercy fbr the
sotd. He becomes the A^ba and the Omega to the
believing heart ; and, as the Deity grants auch personal
conmiimiofi, the .sonl beoomeir refined and puHfied. The
worid diminishes in value ) -etetinity, with^ all its kpirkutsQ
biesmcbeBs, graduaBy unfolds before the moral vision;
and the limit - of joy is only found in the necessity of
fitnesb for duties here. There is no liiiiit in the fiillness,
gkrry, 8n<l sublimiEy'Qf the divine character. Thrire is no
Iknit in the wilfinguess of God to impart, for *• He that
spared not his own Son, but fl*eiely delivered him up for
us all, how shall -he not with him freely give' us all
things T** There is no Hmit of power as to the agent,
^ For we all with open face beholding as iii a glass the
glary.of the Lord, ar6 changed into the same imagd, from
Digitized
by Google
g^oty t» |^oi7» efea m by <he SpMtof Hm LonL'* 1|»
liafiii is ooly ftniad in the faet, ikwt bamaiiitf on teil
ilkebai^ tbe duties imposed on us hare wten those
ttsnifesuitioiis are not oTerwhsliniBgljr grtiML .Under
this limitajtioii the spirit of the Bible is a i^ximt of |s]^
eiybgoopatattt1ytolfcetnieOhrigiie%MlLB|ek^
end agaici I saj, vejdioe."
U. That eueh uv the effects of the maaifitetatioii ol
Ood's mercy, we are fetther ^irarranted in helienog, firosa
die history ^ distingiiished indi^^ldttals. Messs, when ihe
nsme of the Lord vras prodsAsMd betee'him, asdhis
goodness passed heSonfe faiin, « made haste and' bowed his
head toward the eaitfa and vvorshippedi*' He adeted aad
reverenced. But in tho midst of that adoretian tbene was
no each darmaa made I^ael aay, ''Let not God spask
^fritims;" his tfoal desired stUl theprssenoa of Gkd^and
his hBttmediata prayer ^waa^ *^Lat my Lord, I pray tibtm,
go aibong us.'' And 4U«h was the inflaenoB of the
tnaniihstations he reomved, that Us iaes' sbene with aadi
^ory that dw people could not look upon him ttarasiledt;
or^ in oiter words, the maalfestatieiiB of goodness ^ and of
glory were carried to ^e utmost poisible poiat at wiiidi
ids useAAieBs to the people of Israel conM naaain.
When Daniel was showed in prophetic Tittoa tbarstam of
the captive Jews, and when ^e suceeasioa of ea^plre was
TOvealad^ and the things ^at shonU happen in the latter
days,' he says, «*^ There rematned no strength in ne;" and
before he was- abb to heaf the whole prediction, the
angel toached inm to strengthen Urn. On the moost of
transfiguration die diactples were so overwhelmed that
**they knew not what they said,'' or dU not fidly see the
impropriety of their request, and' yet were so enchanted
Aat they said, ^Master, it is good for ns to be here*
The Aposde to theOentiles, who, in the learanig of Ma
Digitized
byGoqgk
aw
ii|re and hr stroigtb of tBtellecl bad fi9w if any aquals^ vma
lN> clnnnod widi beavenly tiaioiis, dist whether be was
^ia'the bodjor batof the* body '* he could not tell; while
tbe exi]ed Apostle on the Ue of PatoMM fill as one that
WW dead
4, What an uniiiSiBg Murce of eiov&tt and joy is
opened for the Christian in the revelation which God hath
^▼en I Hia joy ia not of this world, it is in God. The
woHd may dnnge, bnt €k>d diaxigeth not Qod*B glory
Bever iafled^^-ilhe Ohxktian's spring of happiness never
itRis dry. What a beautiful figure to represent this life
item God is that employed m the description of the New
JtenisaleiB: *'A pure river of water of life, clear as
cryslalf pitMseeding out of the throne of God and of the
Laabr Of this the purified partake. The kingly and
mediatorial government of God ever furnishes the just
spirits with increasing adnnratioH of the glory of God.
And on earth true Christian comfort is the same. It is of
6od--^t is ID God. Property may vanish^ fiiends may
iiul^ beslth may be destroyed, but God still is immutably
glociona, and from his throae still flows the pure river,
dear as crystal, imparting fife and joy to all that dwell
upon its baxdcs. It is a river of mercy, a river of grace,
and he thait drinketh of its water needs never thirst again
fir the turbid streams of earthly joy.
5, If, then, the effect of the manifestation of God's
merey and love be to elevate, to ennoble, and to rejoice
the heart of man, why should not our minds dwell
upon the dirine character 9 We may not, indeed, ** find
out the Almighty to perfection,*' but we learn more
and more of his glory. He did not chide Moses fir his
enlarged prayer, nor vrill he chide us fir seeking the
utmost knowledge and enjoyment of his grace. Christianity
alone o£fers man knowledge and joy which can perfectly
Digitized
by Google
31? l|A«UP|S*?FA'WN .0^
fHi lii« e^^naive capacity, and |br ihajt. Jmowledgp vod
that gxBc^ UQceasiog e£G;>i:t should be madet and rfiaii^leyi
prayer offered to ^e Ma»^ High. For t)n/i ^e m^y
cpipe AoWy to ^le throne of gvags.
& Ajid if the iiipit of manifestation of mercj ia found
ip th9 circumstances of the cref^qvo ;^nd no( in Ood,, who
shall attempt to say what glori^i^ ei^yment aw^ts ihct
9elmtial citifenj Or yyho. shi^U fix. tl^ liofitB to-, ihe
amount of bliss&l maoifesjtatijcf |i vyhich may l)e . made ta
ihc sold when about to^be rel^fi3e4 Irom its id$xfhlj. duliea.
and conpectif^ns } It was, a iayoi^te cpiftian of mapy of
the Roman and Grecian philosophers and poets, tl^t the
prophetic spirif, capae upon man in his dying, momenta*
Aristotle, Socrates, {'yfhagQras, and even Homer, qiaka
allusions to it, and consider it, ii^.some manner* conoecfied
with the sours imnivrtajityi and Xenopbon speaJcs ef.
the souVs appearing; god-iike in u^ last moments with
the body* What may, hava given ri«e to this view among
pagan nations we ^^now not.; but arao^g tl^ Jews the
dying patriarchs had the spirit of prpphecy, «iid Jficob
blessed his son8» ''worshipping and le^aning upon the \&^0£'
las staff." The future opened upon their idsion as earth
was receding, and ere ita eaiihly de|)arture ,the soul
seemed aa an inhabitant of another world*' And i^ it not
an increased manifestation of mercy that makes tha
*' chamber wbera the good. maA meets his fate" saem.to
be " quite on the verge of beaven V' M«^ it net hanra
been such manifestations that raised the martyr'a spirit,
above the power of the flame, and enabled bino^ with
Stephen, to look " up ateadfsady into heaven," and to sea
" the glory of Grod, and Jeaua standing on the right hand
of God V* Is it not this that enables the dying Christiaa
to exclaimi ''O death, where ia thy sting 1 O grave^
where is thy victory?"
Digitized
by Google
•f he' tiiitvhi otOR^. S19
' 7. Do6fi it ^eerh unre^sdnftble ih&t, when lift is about tt>
be bv*r, the Deky should Withdhiw his hand, and let such
aviewcf his glorry upon the mind, that the physical frame
shall fall, and the unfetteted spfrit rise to the full
enjbymenl^ oT beacifie love? la it fanciful to suppose that
th^'was th0 ease with Moses ? His was a peculiar death.
None but hik God was with him.'
Behold -him, in fancy, as for the last time he addresses
fsraeL The elders wid all iStie people are around him,
vHtb therr w^ff^ and little ones; He sets before them the
law df th^ €k)d, and eicHorts liiem to obedience. The
spirit' of prophecy comes upon him, and he tells them of
things mat ^duld befall tfeeitt in time to come, gives them
his Ift^ patriarch^ blessing, and then, as if faking his last
looft, he cries eut; * Happy art thoir, O Israel ; who fa like
uiitoth^e,'0 people saved by the Lord?
He asc^efids lifeunt Nebo, lowai-d tlie top of Pisgah.
The veilliss been tkken ftom his ftce for the last time as
be goes op fo meet the Lord. A.r<d his feelings those of
dread or of joy t What should he dread ? To be nearer
Jeho««h ia kis greatest jey, and he isf te receive snblnner
and mom extensive vfeioiis of glory. Is not his prayer
still,''*!' beseech tbee, show me thy glory?" He stands
upon the mountain's sunmxk, amd, as he gazes, there
spreads out) in all its riehness, and in sll its beauty the
premised land, even *'a^l' the land of Gilead unto Diin,
an^all NaphtaK, and the land of Ephraim and Manasseh,
and all the land' of Judab, unto the utmost sea/^ He looks
again, and ftiture scenes are before him. Upon Mount
Moriah rises a magnificent building^-^ splendid temple.
Its walls sore of massive structtrre, its columns lofty atnl
imposing, and the riches* of C^hir are displayed in its
daooradons. A wise king i« on the throne of David, and
millions of people repose in peace and procperity benesitb
Digitized
by Google
?90 ^S^HJ^Kp^ffpiS^ . QF
his sway. Widun the .court of ttia 1»v^^: ^fe the
prescribed sacrifices, and the devqat WQrsh^pen t«j(n
toward the place of the msrcyrsea^. Again ,be pray9» ** I
beseech thee, show pie thy glory." And in the wildena^^
of Judea, and along the populous courts of GaUlee, he
beholds wandering "ipi man of sorrows,. aijvi ar^tiiainigii
with grief." At his approach the sick and inftnn qrovd
axound. The blind see, the d^af hear^ the Iqpers. are
cleansed* the dead are brought to life, and the poor ,he9r
the gospel of the kbgdom. He reopgnizes him as t^
*^ Hope of Israel," a prophet like unto himself in misaioot
but as the morning star in glory. His soul exults within
him, as he sees fulfilled all the types and shadows of the
ceremonies instituted by him, and he worships his
incarnate Lord. Again he looks, and he stands by a
cross ; upon it is the King of the Jews. The heavens are
bung with blackness, and creation sympathizes with the
divine sufferer. Then the agony is over; the earth has
quaked ; the sun shone forth with his brilliant beams, as
the triumphant exclamation was heaxd, ** It is finished I"
The graves of the dead were opened, and the veil
concealing the holy of holies was rent in twain, opening up
a new and living way to the mercy-seat. Again he prays,
*'I beseech thee, show me thy glory." And he beholds an
ascended Saviour; the angel flies through the midst of
heaven proclaiming the gospel to man ; the Gentile hears
as weU as the Jew ; and irom the north and south, firom
the east and west, come flowbg around the cross, the
people of every tongue and kindred, while glorious light
. is shining upon the nations of tho earth, and all mankind
is blessed in the " seed of AbrahauL" ilcstaay fills his
soul, but he realizes that no man can see the &ce of God
and live. His body falls upon the summit, and ^the Lord
buried him;" while his spirit, amid visions of glory on the
Digitized
by Google
THB DITINfi GLORY. 321
iBoimt&iii-top» ftBcends to brighter bliss, and more refulgent
f^Tf in the celestial world.
If such were the scene which we have attempted to
describe, what bliss would there not be in such a death I
And may not the during Christian, wherever he may be,
even deep in the valley of humility, have bright visions
and swB6t wliispera of late in* his expiriqg moments?
May not the manifestadon of God^s mercy soothe his
sorrows, and tiffti lib suflbrings into joyi "May I die
llie death of the righteous, and may mv 1m^ end b<i like
War
Digitized
by Google
SERMON XVII.
thedeac spear
BYBAV.JOHKII.WALLBK .
]SdUorof1ki Wettem Baptitt Seview.
"And by it, he, bein^; dead, yet gpeaketfi."— Heb. si, 4.
It is said in the Scriptures, with inimitable beatity
and pathos, that "mortal men dwell in houses of claj
ifrboee foundation is in the dust. They ore crushed before
the moth. They are desti^oyed from morning to evening.
They perish for ever, without any regarding it. Doth not
their excellency that is in them go away 1 They die even
without wisdom." " One dieth in his full strength," says
the Patriarch, << being wholly at ease and quiet. His
breasts are foil of milk, and his bones are moistened with
marrow. Anodier dieth in the bitterness of his soul, and
never eateth with pleasure. They shall lie down alike in
the dust, and the worms shall cover them." " The mighty
are exalted for a little while, but are gone, and brought
low. They are taken out of the way, as all others, and
cut off, as the tops- of the ears of com."
If the appointed time of man upon earth, be the whole
of his exbtence — if there be no more of him, than the
few fleeting years which he frets away upon the theatre
of this world — ^then he is the most unmeaning portion of
the creation of €rod. Then he is but an abortion of
Digitized
by Google
TBB DEAD SPEAK. 323
nature, adapted to no wise purpose, and destbed to no
valuable end. Other sentient beings in earth, in ocean,
and in air, attain to the perfection of their being. They
soon ]eam all they can learn, and they soon enjoy, in
complete fruition, ai^ tbey »re capnble of enjoying. The
Hie allotted to them is ample for their every desire, and
sufficient ftr the gratification of their ^every want.
It is not so with man. This life is too short, and this
world too small*,' ibr the developm^nr of his mental and
moral capacities and powers. He is only permitted to
catch a glimpse of the glorious dawn of knowledge, when
the night of death closes «poi» his existence. He but
begins to think, and act, and speak, when he falls into the
grave. Oh earth, he has no real pleasure, no enduring
p094;e. He is a .prey to restlerisnSss, dissaiti^faction, and
c^re. He .is sul^ectedf perpetually, to asofious, longini^
d^sires^Mo an eameat. and ardent solicitude ^ ease and
happiness, which are here dented satisfying aims and
ohjects^^to constant and insatiable aspirations for sublime
and elevatii^ attainments, and a bri|^ and blissful
esdstence, for whidh this world presents no prendse-'-^l
furnishing conclusive evidence, that, if this were hia home,
and here his exclusive abode, he is endowed with a
nature which only mocks him with* happiness, deludes
him with fake hopes, and imparts to him whatever
comfort and consolation he feels, by presenting to the
hunger and thirst of the soul, but the shadows of food
and drink.
Nor is it enough, that such reflections lead us to
the irrosiatible conclusion, that man is immortal. That
philosophy but half solves the mystery of our nature,
which pauses, satisfied with the deduction, that those
mental impulses which push our hopes and fears beyond,
th^ finite and the visU>le, merely point to a hereafters and
Digitized
by Google
u4iii^to m «fienutgr n <tli» ^int kad. And y«t, here
w^ are woutilo «tay tke iwrwcigaftiat]. UsmiUy/tlie most
li()Qnl and. ^igblen^ phUoMpky has been ftocuBtomed
to regard man as identified with time and its concerns,
ODly diuang hia abort scgoom upon earth ; and to ^Hedge,
tl^ W^ea. hfi 19 carried to the bourne of die tonih, his
spirit moui^ ¥> other and anbltmei' scenes, and. moves,
and mingles in an exisience^ end a saciety, wholly distinct
fipm those in our wocVd» and with wUbh he retains no
conneption and na sympaihy— 4iis place in this' world a
Tm^unjEn, and every traoe of his life here obliterated, or,
a( beat, but x^etaiosd ibr a short thne, a pleasing, or a
moumfiil reooUectien, in the minds of kindred and
«c4yiaint«nces> .
Admit this reasoning, and grant chat man*^ actions,
9^ hU -connection with this vrorid, ceased with the brief
period of hie life, and how profemid and bnpenetrable
th§ dajckness which- eovelepes the deuign of his existence f
The question will be asked» and the philosophy alluded
to». can give no answer. Why was he made capable of
dping so much in this earth, created for his comfort and
lus control, and yet denied the opportunity 1 Was
he sent hsne,. merely to survey the beauties, and to
conL^mplate the capacities of the world, and ere he could
execute his plans £ar its enjoyments, or its use, to be
sgnunpned to seai^ this pleasing, anxious bemg, and
sink to dumb fbrgetfulness I Is his life a mere ignis
JatuMSt emitting a fitful and momentary glare over the
quagmires of tame, and then eixtinguished fer everl Are
all the projects of man's hopes, and aH the results of his
unceasing endeavors to iovm and feshion die things of
time, to be dissipated as babbles, by the mde touch
of death ; and he be made to stand the dread ordeal of
^. judgment day, fi» the empfij eehemes of a
Digitized
by Google
ifitk ftbwinjiijy;. It noLosify tmke^aai m^bote ttntnettiimg,
but plapqa upon ^ur iixiqjiaAoe herei' th* impMBs of otprico
ajod folly. . ^ •
But enljgjjtesad. ^ma^A.^tiUid in ki iiivesligaiMnis bj
the SdTgptus^^ rtii^f^gaiiEea a noUeraiMb Bftom pleasing
gatbi^yv aloqg tdiieh tbo kttiiian ftntty ireve-crdftt^ to
uraUL Wiih refoanea U» . cur wibhMTy eAtence, 'ttis
pot tbe whole oil^to Vxb, nor all of deatk to die." In
^ certain a^d au in^portant Beuae, th» ibftt word eirer
qjCteipd bj nuin to hie fellow^ ia* aow heard by att the
huxDaa family^ and wili eontioue to be beard> untQ tlw
earth. a^A tkeae heavens ehall pew sway. By fiddi,
Abel, being dead, yet speaketh. His voiee baa mIM
oyer the g/^e^t flood; it has been heazd by the syeoesnTe
i^eueratioi^. of sixty ceDtuiies, . and now, in' sweet aad
^^lestial accents, it calls upon all men, every where, to
come to the love wd service, of God. The* tombs are
^ot the abodei^ of silent and inaction, then. They ei^
eloquent in instruction^ .and mighty in tbeir influenees lor
the weal or t]ie woe of this stB^atricken world. The
dead speak : and, aa in life, so, and even more, in death*
they will contribute their influence in the formation of
sentiment and cba.Tacter, until the trump of the archangel
shall terminate the day of probatioD. To prove this
|K)sition, ^d to illustrate its conseqneoces, will now be
9ur business.
First That the dead speak— 4iat the influenoe of.
those who now compose the pale nations of the sfkrit
world, is still felt in this life— we argue, in the first places
VBOM THE STRUCTURE OF BUtfAN SOCISTT, ADfD TBR
GIRCUMSTANCRS UNDER WBICU MEN ARE PLACED 9Y THE
KECES8ITIE8 ,0f TtfSIR NATURES. Wo eOtCT the WOrU
the most helpless ai^.lhe most ignoraot of all animal
Digitized
by Google
3M TB
cvefttiiiiK • F«r thendjnenk clcfvelopment of ourj^bymAli
mental* tad moral potren, we- vre- \fiiolty dopendeot
Our tastas and our pmbuitv ai« ndt, in the beghming,
fisiahioned and eelectad by ooraelvcs. Oar rainda^ id their
gemunatioQt are in Brnkjettkak t^ oliiBn. We are bom
without language and -without thoagfat. W« know not
how to feed er to dothe <niraehres.' We an ignorant of
our erfirn pavents; and all thinga aitaind iia are dad in
myatery and. night. We aoe floade ibt aodely. No man
can li^e to bimaelf. Oar Tery nature mbhoM aoHtudei
Henedi we «ome int» the world memben of the'sociid
compact, and under ita contkt)!. In the cradle, we aM)
eubjected to tl8 mouMtng infiueaoea. It is the dictate of
natupe, ad well aa of religion, that parents should train
their ehildren in Bie way they would have theth go.
And, after the parentB who directed our infant f^t in the
paths «f Hfe^ have mink into tihe silence and the shades of
the tomb, We continue to feel the power of tb«^ influenca
The kind and endearing accents of a fkther*fl and a
mother'a eolieitude, dwell upon the recollection. Often,
on memory's ear, fidl their earnest and anxious warnings,
when dangers beset our pathway. Tlie recollection of
their advice and example, is the beacon to direct our
coarse in the daikness of life's pDgrimage. And these
influetices, dins derived, we impart to those whom
Provence may commit to bur charge ; and thu^ through
sucoaeding generations, our parents, being dead, will
speak*
TUb fhct is supported by the hbtory of all inen. Even
those who have been regarded the exceptions in their
generations-^who have stoOd out the most distinguished
of their contemporaries — the hero, the statesman, the
scholar, and the sage — ^when critically and thoroughly
analysed, their biographies will disclose the feet, that tiie
Digitized
by Google
TBft MBAD OPBAa. 3t7
peioiiBarifties. of dieir characters sooeam^ :dmdtion fhrnrf
p»reittal> ^d ioariy influences. ^As tha twig was b^t^
the tx«e, inclined." What they lesomed in secret, they
pxoclaiined finm.die howe4ope. The tmpressioafl they
Toemed an the hey^y of life, in the qoiet and seoltu^ii
of the domes^c arde, laidk the foondatiotta of what
cctpsrimtad their flubaoqueBt ^j^vettnesa and renewte.
Bm ^lete early inflaeQeaB. db not end hare. They
are. not c&nfined to the dmneslie airele, fat making their
impcess upon the yeiitfaluL nind« Wei lAust ftiUoW' the>
bqy, fom the parealal Tobf to iha eehool^house. H^ is
now under the direction of another instmelan JSAf
ftseociates with, othet chfldnen, and, tfaraugh them, gaihers'
views aswd eentioienits from other parents^ -uafoDiHar and
new. By bookiw ti>o» he isintroduead into a strange^
region of thoughts andiideaa. Her nonr waHos in paths,
to him new and antried; but he.'Bnds. them "wonk
smooth l^ ^ fbet-print^ of those who preceded him.
O^ier influenoea now mingle, with time eomi^g ftom'
home« By theses his fiiat aa4 earliar impressiens may
be BtrengthenedL modified^ or di^ihioed; Divers and
conflirriag . pfaniaps are presented to his min4 and it is'
hia bosinesB to elect which diadl control him. -Bnt^ in.
erery :evmit; he is under the g^uidaaee of others. And
thoae who direct hia course^ are but mipvting to him
what th«j had, when in his eondifiMni, reoemd from those
who went before them. In a word, the dead' are
speaking to him* The rays of light now being shed into
hia onderfltandiag^ are emitted by a luminary which &nit
dawned upon the imnds of men in remote antiquity;
and which has rose higher, and shone brigbtar, in each
succeeding generadon of man.
Ho ia BOW a maii. He leares the haUs of science,
uid engages in tbs boqr •censs of life. Hitherto he •has
Digitized
by Google
M8 VBB BEAD BPKAK.
beeil in ik» ntxmtcm; he is mm out on tbe ocean of
terreBtrial exfttenoe. Re is no longer nnder tntora and
goveniois. He nmBt now meet die dde, and breast the
stonns of'Hfe, his own pilot and hiB own helmsman. An
untried state-is bdfiire him, and nnftmiHar influences are
around him. From every direction he meets sentimentB
in conflict with his own, tnoce strange and startling than
any he has hitherto enoountared; He may resist, or he
may yield to thenL Th9 tempest may divert the conise,
er may ftonder his hark.' in either event, we see, in the
man^ what we beheld in die boy«--an individual under
liie fotming power oF sockity— -£reeced tn his opinions,
and guided in his liotfrse, by the influence of others.
Around hhn are the trees of knowledge, planted and
watered by other hands, and he may pluck and eat at h»
pleasure. Hero are the paihs' of virtue, and there are
the patbi of vice ; and along them are like graves of the
mighty mnkilades who have gone over ihem.- Prom
these dark and dread abodes, hi onphatic tones, are
faeasd voiees of waming er of entreaty, telling him the
way in which he should, go. By one he is wooed to
seek wealth, byanother to run after famob Here he is
estreated to seek alter wisdom ; and there he is soHdted
to follow only pleaauras. He listens, and he determines t
and thus is led> by the persaasions of the dead, into a
career of peace and pleasantneBSy or of wretchedness and
despair.
The Saviour of men, in the eatablnhment of his Ghurch»
lecogniied and used this strucUire of human socle^, to
oentioy, throogh sfl age% the knowledge of \Ab religite.
By his express otdinatiimi, the dead are now fans mspired
missionaries, to preach to a lost vrotid the plan of
lahralion. Ha might have ehosen other instnimentalMes
lihantese he dd select Bven from heaven, his dweBmg
Digitized
by Google
{>1acey he ini||^ to all generatioiui, i^od smoDg nX
kindred?, and tooguefl, and peopK uader tiie whole
heaTen, haTe dispatched a multitude of the heavenly
hoets, to proclaim, aa to the ihepherds of Judea of olA,
^ Peace oa earth, and good will to men." But it f^oMed
the Messialv while dwelling- iqpoa eaxth, to select a lew
man, his cboeien messengers to the worUi^ clothed with
mirade, and speakii^ as they wece moved by the HcHy
Spirit; and thfly were mada the fountain-eooiee of his
glorious gqspel. From them wese to go ibitk nwten oS
life, to lefresh and fertilize the moral wastes ofibe wodd
To the Jew and the Gentile^ to men in all suhsef nesst
time, they were to tfiacb the things bebnging to the
.everlastifig kingdom of the Recleemer,> Kaevfing the
terrors of the Lord» they were to persuade vamu As
the ambassadors of Grod, they ware to beseech siimeis,
in. Christ's stead, ta be reconciled to God* From thesa
individuals we have received a knowledge of the tnitk
From th^m« the glories of xedempdaa have ftnod theii
vnay to our understandings. It was by their means, the
splendors of the gospel have been shed o^rer sa many
people, until, in earth and in heaven* unnumbered
millions are in the enjoyment of eternal lile tknough
their instrumentality.
, Yes: the gDsat coipmitisipn . to pre«ch the gospel in
i|ll the world, and to eve^ cseature, is ao«r beug
executed by the very men to whom it was originally
given* eighteen centuries agu« • Thqse old s<d£eia of the
cross, who, in the iniant^ of th^ Christian di^easadrMi*
bore the banners of the goq>el against spiritual wickedness
in high plafces, are, in 0iis day, the leaders of the Lord'a
i^osts in their march to possess the kingflom and doroinioi^
aod the greatness of the kingdom under the whole
l^q^vens, . That voices which* ..upou. Mara Iiill». stBrtle4
29
Digitized
by Google
3^ T^^. PSA^; «Hm.
i^ mhabitants.of dajs^c 4tbe>)8» ^iD.tbe..«m«U)ciatjoa
g£ the new. and atnuige 4actxiQe of JeeuB and th»
rewn:e<^on, is now heard reverbeniAi)^g tfaxougb every
la«4f. caUbg upon ail men^ every wberer tO'Topeot,
becat^ Crod has appoioted. aday ia.which he will judge
the worldi by tha^.niaa wil^cnn he.bas ordaAoed^
. In abort, in whalevor, aspect ve may- cotttewplate jnan,
it will be aeen, Ahat&oiB th^ very necessitiea of hid sature,
he ia dependent upon the dead ior much of the. inatnietioii
whkhg«itde»andcontro]»lii6 GOiiive. It might be ahows
that* not on}y tBrthe matter 'ofreligiOD* but in almost every
dmg 0h»^ the Ffttherx)f our spirits has ordailied that nan
shall be subject to this law Of his «iKisienQe.. It is a
oonstitueni^ ^ment of society for which numts forssed.
It is no part of our present purpose to inquire into the
neasoQ c^ theses things; it is enoagh> thet we prove thttC
tbej.eaoatf that .n^iare sikL God have estaUiahed and
recognized their wisdom and importance; thaty lacaoii^
men in every .walk of liie^ howover humbH-or however
exaltad» upon every faatore of. his character^ we recogaiset
in lines to be seen and read of ^ men, the impress of
the dead.
. Seoondly. That the dead speak, is evident, &om. facts
ATTESTan BY TBS OB8SBVATION AND EXPERISNCB OF ALL
KANXimm By caxeful examination we will find» that the
institutions of the worldr-religious, literary, sodaS, and
(^vilf have derived their peculiar characteristics fnua those
who now repose in the silence-of the grave. Let us go to
those parts of the earth, where prevail the moral darkness
and desolations of superstition, and let us inquire respectiog
the abominations of idolatry ; and we will be told, that
no man living can be charged vrith the crime of their
origin. In ages lost in the distance of the past, the idols
of the heathen^s adoration were made and consecrated.
Digitized
by Google
Tfl« 'DfiAl^' ftl^BAK. SCSI
MM), long ^^ce tbnmgn^ to '^e'MMxch and rottenuMs of
the chaniel fcooae, tovlttived the obremoni^ now obsenred
by the deluded m^tude. The priesr, who, by artfid
mamnM^ies, mbleadB tiie million, is bat one of a siiecesmon
of chesits and iniposters, whose begitimng' is hid in the
remote depdis Of afttiqUity; That 'eloud'of fol>f and
BUpet^titkmtWhkh' hangs, like die peid 6f deaUi,'over ilie
great mi^iity ef- the hnnan fatally, «roee- out of an
ignorance to which the memory of man can aasign no
epodr; and has • gathered iatencity of bladmesa and
datlenefla as it i^preached iGrvveringly the present age aisd
generation. The degrading rites 'of 'piag&ii worriiip am
lessons whidi the men ef these ' times have learned fitMt
those of the past The pollnM Mrearo, of i^itih the
heathehs ^tdc, has its sonnse faigbnp in the World's history;
ahdits depth and desolacing fury have been augmented
by Ihe kmg lapse of time, down which it has poii^fed it*
^fk torr^tita.
The Otters of the Moslem fiiith were forged ancf
fastened ftill twelve derituries ago in the deserts of Arabia.
The debased multitudes, now ma^halled under the
Crescent — ^who recognize Mohammed as the prophet of
God'— who receive, with cringing reverence, the crude
and incohei'ent ravings of an imposter, as the vaticinations
of a messenger from the abodes of the blessed ; and who,
^th bKhd and bigotted fury, are ready to kill, or be killed,
in defence of a system of ethics and religion, revolting to
#Very dictate of reason and common sense^are all the
more stubborn, unyielding, and fanatical, because the
system of fklsehood, by which they are led captive, is
venerafble, in their esteem, by the recollection of centuries ;
and because it comes to them sanctioned by the approval,
and haHowed by the recommendadon of mighty multitudes
of the dead.
Digitized
by Google
S£B 'mat msM isFSAK.
Tlw lart of tlift grMt fiteCB which constftnte the basis ct
fhB raligfon of ChriBten^m, tium^hied eighteen hundred
yean ago. Since then, no one has spoken by insphtAion.
Prof^ieoy, and tOfBgoes, and miracles, have ceased. Long
itiiice, €rod attend his last precept, and instituted his last
^Mdinaittfle. Many and mountain high have rolled the
waivea of titDe, AKieeppig, in rtun and forgetlhlnete, over
ckiea, aond nadons, and empires, since the final amen was
■fixed to dtt book ci €rod^ inspiration : and yet, how
potent its truths upon the minds of men ! How efficient
k is st^ in bringing ihen out of darkness and bondage
■so the light and the ]fi)erty of the glorious gospel. The
altar fires of the worship inculcated hi the Sacred
Soripturesy bum as brighdy as when first enkindled from
on high. Those holy and heavenly truths, to which bowed
the heeto of patriaidi, prophet, apostle, and holy men of
old, have been pret^erred fit>m generation to generation»
and now control the moral being of millions of the hunoaa
femily.
The Christian derives his most important and impreadve
lessons firom the instructions of the dead. The tombs are
his best academies. Does he hesitate to forsake the
society of kindred and friendsii the endearments of home
and early associations, to fi>Uow and serve the Lord?
One, in &r off Ur, of the ChaUees, speaks to him words of
encouragement, and tells of a " Syrian ready to perish,^
who, at the command of God, forsook kindred, and
country, and home, and wandered* in a distant land, a
pilgrim and a stranger, all the days of his life; and,
because by fiiith he did this, he was called the friend of
God, and was made the father of many nations, and the
heir of the world. When the charms of wealth, and die
seductions of greatness and glory allure us firom the paths
of religion, the great lawgiver of Israel caDs to our siinda
Digitized
by Google
i>iun.«imK. 6M
4fa9 renMnibfjinpa of Us fiMwpte Sb tpomed ' the
diadem and the throne of the graalfit kingdon of thuft
ag^ choomg rather to QuflEnr aiWictiop with the people of
Go4 than to enjoy the pleaaure of aiv ftr a aeaaoii,
becaoae he had leqpect unto the reoompeiise of MwanL
When puTQiied by penecutioD— when the canae we k>ve
aecjooa to he deserted of all nen-^wbeii almesl crushed
in heart by the opprevor's wrongs and the preiad man's
cosituniely^-ire are atinmlaled to .ata»d nnnnored by the
exhortations of Elijalv ivho, becanse he ^nmaieed para^
amid surrounding corruptiou, was escorted by angeis, in a
chariot of fire» home to.happiness and heaven; of Daniel
who, because he adhered anwareringly to the woxahip <^
God» when he knew to such woorship was attached the
doom of death, was saved ftora the jaws of hungry Hons ;
and of the three Hebrew childreot who, because they
refused to bqw with the great and the noble of earth, at
the command of a hanghly and impedama monarch, in the
adoration of an idol, were preeeryed unhurt in the fieiy
furnace, and were ^uutained in the flames by the
companionship of one like ttnt» the Son of Man* In
short, every Christitti is encompassed by a great eload of
witnesses, the denizens of the pale nations of the dead
J^ nighty host of thesei cheer him in his onward marohi
through temptations and fjials* to the land of Hgkflr, and
love, and holiness. They have pseceded.him in the
.straight and narrow way. They are fianiliar with its
difficulues, and have triumphed over its obstacles. They
are competent, then, to instruct the pilgrim in his joam^
through the wilderness of sin and safiering to the heavenly
Canaan* And when he fails or fiiltecs, whose cheering
shout so encouraging, as the shout of those whe^ through
many tribulations, have attained everlasting habitations in
.that glorious (aty, whosebuilder and makeic i* Qod ; wlia
Digitized
by Google
oow ei^fsy tfas iiiiieritiaM» iiieorruptiblei ilnltefileB, aofl
diftt fiideth not away;
And hovr distiiiot^ and how deklerious ' do thoso who
diod ia uDrig^teoasneflB, yet spodc to the ungodly and tho
9iiinerl If dioee w1k> died in the Lordi liite a far distant
star of benign aspect* poor cheering and cektotial fight
from the romote. past^ «pen the minds of lAen ; so, in
iearful contrast, the wicked» like -the terriUe scortn-clbiid,
fJk>thed in blaekness, and charged widi death, sweep, with
.destruettYe and dssolatfaig.fuiyv o^f the hearts and the
(Qoosoienoes of the ungodly. The heroei and conquen^s
.9f other ages, **tram Ifaoedooia's moad-nian to the
Swedey'-'^-^the arm of their gveatness* long since pained by
4eatb, and the track of then" conquests^ indiscernible by
the wasting and obHrioos influenoes of dme'— from their
graves "xryhaTOo^ and bid slip thehr dogs of war!" The
t^yde flhouCt which urged die pifalanx atid the legion
pf old on to carnage and to conquest, rings yet in the
world's ears, and. incites yet ardent warriors *'to seek the
bubble reputation^ eren at the cannon^s mouth." The
<f wamor's .ipcatnesB** mi th& past, did noi cease in the
9O0a«s of bloed wlndt* it spilt in the dlies and oMntries It
)aid in deaolatien*^in the woe •and wretchedness whidi
stalked. in its train: bat, e?en now* it incites to scenes
of slaughter, revels in blood and tears, and rides in ruin
PYer Ae hopes and happivess, the peace and prosperity
of the unoffimding niillions! From iSie de^Ad, nations
pow. leam war« The dead are st^l busy and bustHng in
the agitation of stiiie. They still fieresly am) luriously
blow the clarion fangle of oonfliet, suttmoning the chiellisitas
and their olaas to the foul and fiendish carnival ot
fNnbattled hate!
, The infidels of the last and the praseding centuries,
t})Oug^ dead» yet speak. Theurprolaiie sneers and scolii
Digitized
by Google
T9& P^AO MfmiUL. 335
^ vOin: liol][.|:elig}OD; their demon deriaion of -dn Son df
God; their senseless and shallow cavtts at the Sacred
^ijipt;urQ9».areb in this our day, oopned and quoted by
silly youths and reqUess profligates; by th^ Ibrser,
heoause th^y oovet to be esteemed witty; ^and by the latter,
because they are anxious to quiet the cluDor of oonsaienoe»
and to divert the mind's eye from that <* feariul loc^i^ for
of judgment, and fiery indi^gnation, which ahall Aevoor the
adversary." Vast muUitudes now walk in the footstieps of
Voltaire, Voluey, Paine, and kindred spirits, in the broad
road that leads to death* The influence of tbe wicked,
because it panders to the natural disposition of tbe human
family, is ever certain and pol^nt in ks operations, is ever
readily and rapidly received and acknowledged. Men lore
darkness rather than light; hence the powtsr, which die
shallow pertness and drivelling nonsense of scepcicism and
infidelity exerts o^er their minds ; hence the ease, with
which the infidels, who are dead, still make disciples; and
hence the facility, with which they infiise the poison of
their sentiments into full many a mind in this generatioii.
They strike a. chord which vibrates in uniaoff witif the
carnal mind ; and, as long as such minds exist, so long >vill
earth be rendered hideous by the discordant imisic which
unbelief discourses for the everlasting destruction of our
race.
But, turning from the religkms mod the mora], let as
hastily contemplate other institutioDs, and other influeDoes^
iiet us look, ibr a moment^ at the literature of the world.
Greece aqd Rome have k>ng since ftllen from d^ir high
estate. The pride of their greatness, and the pomp of
their power, have almost &ded from the world's memory;
and yet, who has not listened, with wrapt delight, to the
songs of their bards ? Who has not hong entranced upon
the eloquence of their orators? Or been enlightened by
Digitized
by Google
Sd6 THE UKAll SPBAk.
ibe wMo^ of their sages, and hnprorad and iaBtmetod
bj the leesons of dieir philosophers T The temple of
Bcietice had its feundatioiis laid by the first man; and, in
ev&ty Bubseqaent age, it has been bnilded, added to, and
adorned, until it is the beautiful and wonder&l stroctoro
mVkk we now behold. Who is die scholar, but he whose
ttAnd k '<ricb with the spoils of thneT The yerj
alphabet, and die muldplication table, are confirmadona
diat the dead yet speak. The course of instrucdon in
our colleges and seminaries, in dieir very design and
neoesstfry tendency, are bat proposidons to form and
control die youthful mind, by the sentiments and
doctrines of the dead — to sulject it to the direction of diat
stream of influences which swept over all the past
generadons of men
The political and civil institutions now existing over the
earth, in all their essential features, are the workmanship
of the dead. The maxims of politics and law, which now
govern die nations, are, in die main, to be assigned an
origin and authorship of which die memory of man has no
recoril. This is not only true respecting the states and
kingdoms of die old, but also of the new world; not only
of the civiHfted, but of the barbarous portions of mankind.
And now, when our own grea^ republic is threatened widi
civil dissention and overthrow ; when fanaticism, political
and religious, is calling for the disruption of the Union*
even if it should cause fhitemal blood to flow like water;
its patriotic founders cry from their tombs, in stem
rebuke, at the mad and xninous suggestion. From the
haflowed shades of Mount Yemon, from the heights of
Bunker Hill, fhmt the plains of Lexington, Camden,
Santtoga, and Yorktown-^from every battle field of die
Revokrtion, die bones and dust of those who died to
achieve our independence, and to secure our national
Digitized
by Google
rniS DEAD SP£AK. . 337
existence, beoonie eloquent in their entreaties to spare the
government— the achievement of their valor, the reflection
of their wisdom, and the price of their blood.
Even what we call discoveries and inventions, are
bat the natural and necessary results of preceding
inflttencee. Borne npward and above, by those who
hove gone befoi-e us, we ought to reach higher, and
0oe farther than they. The influence on which we
are insisting, and which we ascribe to the dead,
comprehends the idea of advancement. It is opposed
to ^[uietnde and inaction. ' It is a tree, planted in the
beginning of the human race, putting forth new leaves,
and twigs, and blossoms, in every generation— epringixig
from a common root, invigorated by the lapse of titac, and
gathering freshness, and fragrance, and beauty from the
ashes oTthe dead. Hence, those wonderful inventions,
which impart a lustre and a peculiarity to modem times,
are ' but the natural heavings of the mighty tide of
inftuences rolling upon the ocean of the past. Thus,
Franklin, carefully scanning one discovery after another,
in the science of electricity, and standing at length upon
the last and the highest, reached forth his hand, and
" arrested the forked shafts of Jove, and played with his
bolts of thunder." Arid thus Morse, led on by the
discoveries of Franklin and his successors, has astounded
the world, by making the lightning messengers, swifk as
winged thought, bearing the news to all nations, reckless
of space and time. Mankind must have stood still, and
rolled back the torrent of influences sweeping down the
past, if some one had not discovered the art of printing
when it was. So, also of the other thousand and one
discoveries and inventions of modem times. As the world
grows older, men ought to be wiser. New mansions of
light, in the halls of science and art, are constantly being
30
Digitized
by Google
$38 THE DEAD SFEAK.
unfolded. Those bebind us push us io die tlireBhold« sai
bid us enter ; and it is this entering which mokes op the
marvels of our age.
Nor must we conclude that it is only the favored few-—
the great and illustrious — ^whohare made their in^press
upon following generations. Not merely the majesdo
rivers pouring their floods into its channel, but the myriad
babbling fountains and purling brooks, winding their
unpretending courses every where, from the peaks of the
Rocky Mountains to those of the AUeghanies, lend
assistance in forming the mighty and resistless current of
the Mississippi. The smallest particle of matter upon thia
globe of ours, as philosophy bears witness, exerts an
influence upon the largest and most distant orb, rolling in
the immensity of creation. The smallest ray of light lends
its agency to that flood of refulgence constantly rolling its
tides of ceaseless and exhaustless splendor over tbe
unmeasured fields of space. The ocean is composed of
drops of water. The smallest grain of sand contributes
its proportion to the bulk of this •* great globe itselL" So
the most obscure individual — " unknown to fortune or to
fame " — ^living in the most remote past— may, nay, mutt
have assisted in swelling the stream of influences now
pouring its resistless torrents over the intellectual and
moral estates of mankind. The formation of men's
characters, whatever their position by birth or fortune, is
essentially by the same process. To the fireside— 4o the
solitude and seclusion of the social circle— we must look,
as before intimated, for much of that early impress which
has given cast and tone to the individual throughout his
life. Examine this fact, in its connection and consequences,
and any one may readily perceive, how the obscure and the
humble, not less than those who have recced the
posthumous acclaim of the million, have been instrumental
Digitized
by Google
THE OEAI> OTEIX* . 939t
ID moaldiBg the present condition of maidund. ParentB^
brothers and siflten, nursesi school companione— all the
intimate and cherished associations of early life, when the
mind is easily impressed, and the character is most flexible
-^have done most in preparing for their careers, eyen
those who have shared most lai^ly in the world's
admiration and esteem. And, besides, all men are
identi6ed with each other. God has made of one blood
all the nations of the earth. We are all portions of one
great family. We are thus indissolubly linked to the past^
the present, and the future. By tracing his genealogy
back a few centuries, a man may readily perceive that
his ancestors were tlie whole population of the earth I
and that, consequently, by hereditary descent, he derives
an influence from all !
What a sublime lesson to be derived from this view of
the subject ! We look back, and find that all of mankind^
from the least to the greatest, who have preceded us^ have
contributed to the moral, intellectual, civil, and religious
state of things which surround us in this life. The poor
and the proud, the mean and the mighty, the humble and
the haughty, of far removed generations, have been
ottering lessons of warning and encouragement to us and
our children. The oath of the blackguard, that shocked
the moral sense of some quiet and forgotten village, and
excited the admiration and imitation of certain truant
school-boys a thousand ages ago, still grates in tones of
harsh thnnder upon the world's ear. That idle word,
which the heedless individual uttered to a few giddy
companicms, and which he supposed was but £oir a moment^
has come on over many generations of men; and the
reverberations of silly laughter which it excites, is now
heard throughout the moral universe. Those words of
oomfbrt and consolation which, in the hovels of the poor*
Digitized by VjOOQIC
340 THE PEAD 8PfiA&.
90Qthed the aching heart of want and wxtitchedness, fall
in sweetest cadence upon ua now. The precepts of the
good, the counsels of the wise, the incitements <of the
ambitious, the blasphemies of the impious, uttered in all
ages, are yet heard — ** their sound went in^ all the earth,
and their words unto the end of the world." The
pedagogue, who, hundreds of years by-gone, *' taught the
young idea how to shoot " — the mother, directing the infant
steps of her child in the paths of virtue — the philosopher,
leading his disc^)]es up the steeps, of knowledge— the
minister of the gospel, pointing to the Lamb of Grod, that
taketh away the sin of the world — were all but
contributing to swell the stream of influences, the first
gushing of whose springhead was when " the morning
stars sang together, and all the sons of God shouted for
joy," at the completion of creation ; and which is destined
to swell and sweep along the earth, until it disembogues
in the ccean of eternity at the last day. Of every man
who now sleeps in the dust of the earth, it may as truly be
said as of Abel, ** He being dead, yet speaketh." From
the silence of the spirit land, he calls upon men to walk iv
the paths of virtue, or of vice — ^he invites to the bright
and glorious abodes of eternal joys, or else tempts to the
dark domains of everlasting and keen despair.
In fine, on this point — divest us, as individuals,
as members of society, and as nations, of what wo
have learned from the dead— extinguish within us the
sentiments and sympathies imparted by their influence —
and wo would be without religion, without law, without
knowledge, and beneath the condition of the moat
degraded, mean, and miserable community known to
exist upon earth. The world of mankind now existing,
must recognize all past generations as their parents,
instructors, and guides, training them for the paths in
Digitized
by Google
TBS DEAD SPSAK. ^41
wbicb they would have tfaem to go, and making them al'
that they are in intellect, morals, and religion.
3. The last argument we shall adduce in support of tha
position that the dead speak, will be derived from thk
ScBiPTURES. Time would fail us, to refer to a hundredth
part of the examples which go to illustrate and establish
this doctrine. We shall let it suffice to allude merely to a
few, as a &ir specimen of the whole. Indeed, we have
already, to a considerable extent, anticipated this part
of our subject. Not only Abel, but of Cain, it is
substantially said in the Scriptures, " He being dead, yet
speaketh.'' We are warned by the apostle, not to do '' as
Cain, who was of that wicked one, and slew his brother,
because his own works were evil, and his brother's good.**
And another apostle, speaking of certain persons in his
day, exclaims, " Woe unto them ! for they have gone in the
way of Cain, and ran greedily after the error of Balaam
for reward, and perished in the gainsaying of Core."
We are taught, too, that Sodom and Gomorrah, and the
cities about them in like manner giving themselves over to
fornication, and going afler strange flesh, are set forth for
am example, suflering the vengeance of eternal fire.'* And
John heard a voice from heaven, saying, " Write, blessed
are the dead who die in the Lord from henceforth ; yea,
saith the Spirit, that they may rest from their labors, and
their works do fdUow themJ* And many and melancholy
are the -records in the sacred chronicles, respecting the
kings of Israel and of Judah, who ''walked in all the
ways of Jeroboam the son of Nebat, and in his sin
wherewith he made Israel to sin, to provoke the Lord
God of Israel to anger with their vanities.'* The evil
influences of this wicked monarch were felt in Israel,
until God, in his displeasure, delivered them into the hands
of their enemies \ aye, are even felt now, as may be seen
Digitized
by Google
•342 9Ufi DBAD SPCAlL.
in the present condition of tlie once &vored nadon of
heaven, scattered and peeled over the whole earth, a
proverb and a bye-word among all people. It is written
of those nations who were placed in the cities of Samaria,
*'So these nations feared the Lord, and served their
graven images, both their children and their children's
children : as did their fathers, so do they unto diis day."
But a most potent, if not a resistless argument, may be
derived in support of posthumous influences, from the
teiichingB of the Scriptures respecting the judgment day—
a specific day at the conclusion of the affairs of this world,
when the living and the dead must stand before the
judgment seat of Christ, and be judged according to the
deeds done in the body. But let us seo what the
Scriptures say of this awful and tremendous day:
"Verily, I say unto you," was the language of the
Saviomr to the Jews, "it shall be more tolerable for the
land of Sodom and GomoiTah, m the day of jud^ment^
than for that city." " But I say unto you, [Chorazin and
Bethsaida,] it shall be more tolerable for Tyre and Sidon,
at the day of judgment, than for you." "I say unto you,
[Capernaum,] that it shall be more tolerable for the land
of Sodom, in the day of yudgrnaU, than for thee."
"Every idle word that men shall speak, thoy shall give
account thereof in the day of judgment" " The men of
Nineveh shall rise in judgment with this generation, and
shall condemn it; because they repented at the preaching
of Jonah ; and, behold, a greater than Jonah is here. The
Queen of the South shall rise up in the judgment with
this generation, and shall condemn it; for she came from
the uttermost parts of the earth to hear the wisdom
of Solomon; and, behold, a greater than Solomon is
here." Paul testified to the Athenians, that God "now
conomandeth all men every where to repent; because he
Digitized
by Google
TUB DBAD SPEAK. 343
bath appointed a day in the which he will judge the world
in righteousness by that man whom he hath ordained/'
The same apostle, writing to the Romans, says, " We shall
all stand before the judgment seat of Christ; for it is
written, As I live, saith the Lord, every knee shall bow to
me, and every tongue shall confess to God/' So then,
every one of us shall give account of himself to God."
To the Corinthians, he writes, "We must all appear
before the judgment seat of Christ; that every one may
receive the things done in the body, according to that he
hath done, whether it be good or bad." Says the apostle
Peter, of this day, "But the day of the Lord will come as
a thief in the night; in the which the heavens shall pass
away with a great noise, and the elements shall melt
with fervent heat, the earth also, and the works that are
herein shall be burned up. Seeing, then, that all these
things shall be dissolved, what manner of persons ought
ye to be ill all holy conversation and godliness, looking
for and hasting unto the coming of the day of God,
wherein the heavens being on fire shall be dissolved, and
the elements shall melt with fervent heau" But we need
not quote more. These passages sufficiently describe the
judgment day.
The flippant universalist, is wont to descant, in affected
horror, at the monstrosity of a procedure which consigns
to perpetual punishment, an individual, for the transactions
of a life as evanescent as the morning vapor and the early
dew ! And the pert infidel, jeeringiy inquires into the
wisdom and equity of a jurisprudence, which punishes a
man first, and then gives him a hearing— -which assigns
him his portion at death, and brings him to trial at the
judgment day! But these silly cavils are seen to be the
mere bubbles of nonsense, when considered in the light of
the &ct8 and deductions already established.
Digitized
by Google
344 THE DEAD SPEAK.
Man's is no brief career, and **no pent up Utx<m
confines his powers." Time is bis duration, and the
world, from its beginning to its dissolution, is the theatre
of his action. The influences under which we hare
shown him to exist, and by which he is fashioned ao^l
formed, connect him with the past, and identify him with
the present and the future. They do not destroy his
moral agency. They make him no mere machine. Thqy
address themselves to him as a rational being, and it is
bis business to reason, and determine upon their reception
or rejection. He is at liberty to listen to the lessons of
the good, or to yield to the seductions of the ungodly;
and which ever course he may adopt, has the sanction of
his will. To whatever influence he submits, it becomes a
part of his being, and makes him one of the pauBt. He
becomes a portion of those who have gone before haio,
when their sentiments and sympathies constitute hia
intellectual and moral being. Thus he becomes linked
with man from the foundation of the world. The Apostle
enforces this sentiment with great power : ** By one man
sin entered into the world, and death by sin; and so death
passed upon aiU. men, for that all have sinncdJ* It is a
silly conceit, then — the flitting and fitful jack^)'-lantem
of murky ignorance — to ascribe to the words and the
actions of men a short and transitory influence. It is
wisely decreed, that, for every idle word man shall be
called into judgment. Such words are moral poison*
of the most deadly and polluting nature, dealt out to
mankind. The actions of no man will cease, until the
day of probation shall close — until this earth and these
heavens pass away. So long as men may be influenced
to do good or evil, just so long must every man be acting
upon the intellectual and moral condition of the woiid.
A righteous decision cannot, therefore, be passed upoi^
Digitized
by Google
THE DEAD SPEAK. 345
his actions, until tbo consummation of all things. He must
cease to injure or to benefit his fellow men, before he
can be judged according to the deeds done in the body.
This cannot take place, as we have demonstrated, until
the affairs of this world are closed. The knell of time,
then, is the appropriate signal to summon him to the
judgment seat of Christ Then, and not till then, will
man cease to speak to man for his weal or his woe.
That will be a fearful reckoning day. The living and
the dead will stand before God. The secrets of all hearts
will then be disclosed, and the consequences of every
man's deeds will then be made manifest. Each man will
then see the tremendous effect of what he had fondly
dreamed was a short and eventless career in the eaith.
He win then leoni how mighty and how multitudinous
were his actions. He will meet at the judgment, a great
company whom he has persuaded to walk in the paths of
TirtuB or of vice. The vast majority of them he will then
see for the first time. They had heard his voice from
the tombs, and were induced to follow in the ways he
commended. On that dread day, he will discover, for
the first time, the track of desolation, or else the pathway
of loveliness and beauty, which he has made in the hearts
of untold myriads. He may then discover, that his words,
idly or seriously uttered — caught up and echoed — ran,
and were reverberated in the ears of men, until their
sound was silenced by the trump which startled him from
the slumbers of the grave. Then every man's work will
have been finished. The world, over which we were
g^ven dominion, will then have passed away — ^its concerns
all closed — and the final decision upon the conduct of
those who controlled its affairs, will then be entered upon
the records of eternity, by the Judge of the quick and
the dead.
Digitized
by Google
346 THE DEAD SPEAK«
The DEAD speak! How sublime, how iDStnictive,
and how dreadful the thought ! It invests man with an
existence in earth, worthy of his intellectual and moral
being. It regards him as an jagent, for weal or for woe,
more powerful than any agency ascribed to ajigels; and
this, to some extent, may solve the mystery, that, through
the Redeemer, he is presented with a kingdom and crown
more glorious than those possessed by the angelic host —
that he may become an heir of God, and a joint heir with
Jesus Christ And how drivelling the cavil of sceptidsm,
which sneers at the magnitude of redemption, because man
is too insignificant to justify so much attention from the
Sovereign of immensity ! We have shown, that man is
no pigmy being ; and that, so far as we know, he may
prove to be the noblest of the workmanship of the
Almighty. At least, he is mighty, in ability, for good or
for evil.
The dead speak I Then, how circumspect ought we to
be in our words and actions! What enduring and
tremendous consequences hang upon all we say and
do! We ai'e operating, not only upon those around
us, and in the midst of whom we act and move, but
upon unborn millions, and until the end of time; all
of whom we have to meet in the judgment We live
in a favored age; we walk in the light of sixty centuries ;
we enjoy opportunities which no preceding generation
ever enjoyed. On every hand, and by unnumbered
instrumentalities, wo are summoned to engage in works
of beneficence, calculated to shed blessings upon the
present, and all subsequent times. Alas ! the immense
majority of our fellow men now upon earth, are using
the advantages committed to their charge, merely to
subserve the interests of time and sense I These wiU
rise in the judgment and condemn them. If we would
Digitized
by Google
THE DEAD SPEAK. 347
be wise^ let us dedicate ourselves, and all that we have^
to the service of God.
Yes, the dead ipeak! 'EYery individual, thrown into
the ocean of time, creates a wave that will widen and spread
until it breaks upon the shores of the eternal world, at the
last day. Time is a harp. The strings at one end
are fastened to this world, and, at the other, to the throne
of the judgment. Every man who comes into the world,
strikes a string, producing tones of moral music, such as
angels use; or else, horrible discord, grating like harsh
thunder upon the ears of all mankind, until hushed by
the voice of the archangel and the trump of God,
proclaiming that time shall be no more. May ours be the
blessedness of those ** who die in the Lord.'
Digitized
by Google
SERMON XVIIL
REDEMPTION OF HUMAN CHARACTER.
BT £EV. THOMAS H. STOCKTON.
Of iki ProtakaU Methodigt Church, BalHmore.
«The begixming of Ae Gkwpel of Jenu Christ, the Son of God."^
fiCarkLl.
There is no subject, in regard to which philosophen
Bcem to be BO much constrabed into agreement, as they
are in relation to the identity of the wUl and the me; or,
of voluntary power and essential personality. " This
power, or energy," says Mr. Morell, "which we
variously call the will, the acting and knowing principle,
or the me.** And again : " The most purely abstract idea,
perhaps, which we can take of man is, that he is 9k force or
KpotoeTf sent into the universe to act its part on the stage
of being." And again: " WiU, activity y power of
causationf**^-expTe68 — ** the most intimate nature of the
soul itself." In like manner, he represents others:
Instance Coleridge. "The part of our constitution,
however, which Coleridge dwells upon with the greatest
delight, is the toillJ* " He recognized in every man a
WILL, a spiritual force, (entirely distinct from his animal
nature,) given to him by God, to regulate his higher life.
Thb will, accordingly, he regarded as the source of moral
obligation, the germ of our religious being, the link
by which our earthly nature is united to those higher
Digitized
by Google
ftKOEMFTION OF HVIIAN CnARACTER. 349
natureBy which evmce a pure spontaneity for eternal
holiness and love." Instance, also, M. Maine de Biran.
"The great fact of consciousness which M. Maine de
Biran developed with so much perseverance, was that of
the activily of the human mind^-4he power of the triff/'
" He fully establishes the doctrine, that the soul is a catuff
a foi:ce, aa active principle; and that the phenomena of
consciousness can never be explained until we clearly
apprehend the voluntary nature of its thoughts and
impulses." " This term vnUt we now use as virtually
synonymous with self." " The notions of cau9e, of vnlU
of »dft we find to be fundamentally the same." " The
will is the foundation of personality— my will is virtually
myself." Instance, also, M. Cousm. '* The whole
ground-work of our activity is in the will ; and, it is the
will which peculiarly constitutes our distinct personality."
'<It is the will alone — ^which makes us free agents. " This
vML — tt» in a peculiar sense, the man himself/* Instance
one more: M. Jouffix>y. " The personal facuki/, or the
supreme power of taking possession of ourselves, and of
our capacities^ and of controlling them; this &culty is
known by the name of liberty, or will, which, however,
designates it but imperfectly.''
So much for the philosophers. The last remark, that the
name wiU, designates the personal faculty but wvperftcUyy
iS, after all, correct ; and ought to be remembered. That
there is a distinction between ike me and the toiU, is plain :
and a most important distinction. The will, is n^ the me ;
but, of the me : not the conecioue substance ; but, the chief
power of this substance. The substance is one thing,
the consciousness of the substance, another; and the
power of the will, as one among many powers, another.
I may take an arrow from the target; go back to
the bow whence it was shot — ^to the left hand, which
Digitized
by Google
SdO WDiBMrTION XIP ai/HAN OIlAEACTBft.
held the bow — to the right hand, whieh drew the
gU'ing-^to the eye, which measured the distance-^o the
brain^ which contiroUed the eye— 4o every organ and
function of thQ aoatomical and physiological systems, as
far as they were involved in the act : I may rise to the
spiritual system, and expbre its oonnectioas with this
deed--4he plans of the inteHec^^tbe impulses of the
emotions-9*and the determinations of the will : but, after
allf something will remain unascertained. The true agent
is not thus discovered* To show this ^ more clearly, I
may maka the case ray own, and describe the whole
series of aetioiK as the employment of the instrumentality
of my essential self* It was my target, that received the
arrow ; my arrow, that pierced the target ; my bow, that
sped the arrow ; my left hand, that held the bow ; my right
hand, that drew the string; my eye, that measured the
distance ; my brain« that cc«itrolled the eye; my intellect,
that enlightened the cerebrum; my emotions, that
stimulated the oerebellura ; and my will, that aroused the
emolions and directed tlie sntellect. Do you not perceive,
that the agent is as completely hidden, as at first?
Whether natural or spiritual, these instrumentalities are
all mime — not m>e : the possessions of the me— not the me
itsdf. Who shot the arrow 1 Jshotit! Seethatl That
tells the whole story— from beginning to end. I riiot it !
See that I Was it not quick as lightning % Could you
catch it ? You may catch the lightning : but this J-^^-none
but God can catch I L^-^wSl / What can be more evident,
than that the I is the agent ; and the will, the action f
Does the «it2^-*will1 or, do I wilH If I say— I see: I
hoar. I sp^ak : I act: I think : 1 feel: — ^is that the same
thing as saying, that 1 and these acU are identical f Is
there not infinitely more, in the I, than in the act f So is
it in relation to the will. If I say-^J toiU: I come nojBt .
Digitized
by Google
MBDSMPTION IMP H9MAN ClUBifCTBm. 861
to the /— fi>r uiUii$gi certainly, b the inmOBt act of the
Mng that wilk : but, after all, there is on essential and
unchangeably di£forence between the beingf and the eet of
the being : or between even the being, and the p(wer of
the act.
Here, then, ontology is again at fault. The philosophy
0f existence ^pannot tell whalt exists : the science of what
is, does not know what is. It is one thing to say, for
thousands of years, *< Enow thyself:" and another, and
much ofiore difficult thing, to show any one how to know
himselE "Canst thou, by searching, find out God? canst
thou find out the Alifoighty unto perfection 9 It is as high
as hearen ; what canst thou do ? deeper than hell ; what
canst thou know t The measure thereof is longer than the
earth, and broader than the sea." Kven so, comparatirely
limited and superficial as our own nature is, it may be
inquired, with almost equal hopelessness, ''Canst thou,
by searching, find out " n^n V* ** canst thou find out " thy
brother, or thyself, "unto perfection?" This knowledge^
too, is "high as heaven; what canst thou do ? deeper than
hell ; what canst thou know ? The measure thereof is
longer than the earth, and broader than the sea."
What then? Who can explain the reason of this
mysteriousness of our nature? Does not God know
himself? And if so, why cannot man, who was created
in the image and likeness of God, know himself? I
answer. Jbi my opmwn — as it seems proper that a person,
acting on the principles of the Bible and private judgm^it,
should always, mean, and often say — great as is the
mystery of our nature^ there is no mystery in the reason
of the mystery.
The inquiry suggests the explanation. Man wfts,
indeed, created in the image of God: but, he has lost this
image, and it is because of tiiis loss that he does not know
Digitized
by Google
352 KEDBXPTioif OF «rMiUf enABAxmm*
himself, and cannot know himselC Rub off the image from
a coin, or medal, and who can understand its design?
But something must be said, more literal and appropriate
than this. What then? Self-knowledge is part of the
Divine image. The loss of the Divine image, dierefore,
includes the loss of self-knowledge* Can any thing be
plainer I Alas ! for man ! Before his ftll, he knew G^od ;
knew nature; knew himself: in a word, knew all good.
But his paradise contained a tree, with which was
connected the knowledge of evil, as weU as good : and he
partook of its fruit. Then the influx of evil darkened the
perception of good ; and, instead of becoming wiser and
more like God, he became a fool ; assumed the semblance
of the devil; grew utterly ignorant of God, nature, and
himself; and retained only the knowledge of evil. This is
history, not fiction : fact, not fancy : the only tiustvirorthy
interpretation of the course and condition of the world.
In the present age, beyond all precedent, man boasts
of his knowledge. But what, after all, does he know!
that is, in comparison with what he might know. Dr.
Chalmers distrusted Mr. Morell's ontology, representing
it as relating to bare existences, or entities. Mr.
Morell replied, that <* Ontology has nothing to do with
hare undetermined existence" But it has to do with being
in its fundamental determinations and necessary laws, so
fiir as they can be ascertained. It strives to look beneath
phenomena, as mere matters of observation and deduction.
But it never attempts to view bare undetermined
existence, for ' the very sufficient reason,* that no such
existence has a being out of our abstractions.'' Very
well. This is a tolerably fair answer. But it might be
intjuired of Mr. Morell — ^granting that there is no bare
existence, and that, therefore, ontology has nothing to do
with bare existence — ^what is the amount of its instruction
Digitized
by Google
BSQVMracn ov wnsAH OBAiuLcrnL 353
sto Hat sabyects which it has somethiiig to do
I it teach, in relation to the ''fundamental
Vand necessary laws" of "being" — to
"I said" — methinks he replies — "so
True— «o you did : but
^ r What is the range of being 1 and what
of the discovery of its determination and laws f
sx)T ontology, in this, as in other connections ! But
^iiow me another inqniry. Granting that ontology very
property '^strives to look beneath phenomena, as mere
natSetB of obsenration and induction " — how largo is the
civde of phenomena, beneath which it strives to look?
Alas lor ontology— in this, also, as in other connections !
The sinqrle tnidi is, that the circles of "being" and
"phenomena," open to human exploration, at present, are
mere points, in comparison with, the infinite expansions
of both which are utterly inaccessible. What is the
accessible material universe, in comparison with the
inaccessible? And what is the accessible spiritual
universe, in comparison with the inaccessible? And
even widiin the limits of the parts that are accessible,
how little is known t-^how little, of matter! how little,
of sphriti What are the "fundamental determinations and
necessary laws" even of the human constitution? How
far "beneath" even its "phenomena, as mere matters
of observation and induction," can ontology "look," — ^let
it "strive" as long and earnestly as it may? Alas!
notwithstanding all the boasts of the age, we are thus
brought back to the inexplicable mystery even of our own
nature 1
In this condition, we have no resource but the Bible.
Let us, therefore, return to the Bible. What do we find
here? This is not the place for a full answer. Enough,
for the purpose, may be said in a few words. Begin at
31
Digitized
by Google
354 BSDKMPTION OF VBOUAN - CHABA^VMB.
the begiimiiiig. You aee man, in commtinioii mdk God:
face to face, and voice to yoke. Is that possible now?
** Thou canst not see my face^" said the Loid, to Moses,
"for there shall no man see me» and liTe." Again, you
see man> reading all natural forms, at first sight, with
unerring understanding; bestowing names, which the
Creator saw no reason to change, oa all the beasts of the
field, and all the fowls of the air. Where is this natural
science, now ? Again, you hear man esclaimiag, at the
vision of w<»nan, <* This is now bone of my botoes^ and
flesh of ray flesh : she shaU be called woman, because she
was taken out of man." Did he stop there? Not so:
witness his instant foresight ''Therefore shall a man
leave his father and his mother, and shall deave unto his
wife: and they shall be one flesh." Where is such
foresight now? In th^se three instances, you see the
illustration of what was afiinned before, that, in the
beginning, man knew Grod, knew nature, and knew
himself.
Come down, from the beginning, to the time of Christ.
All the way, you are oppressed by the utter ignorance
of the whole world-— except in one narrow line. In- that
line, first patriarchal and then national, you notice the
continuance of Divine communications; by oracles, by
visions, by inspirations, and by angels — by the angelt
pre-eminently, and by inferior angels, in common. You
find servants, shepherds, and husbandmen; priests, kingSi
and prophets ; all giving proof of spiritual recognitions,
of which we are entirely unconscious. Take, for example,
the exceedingly impressive case of Elisha and his servant.
Elisha was as troublesome to the king of Syria; as
Demosthenes became to Philip of Mace^on. So the king
sent "horses and chariots, and a great host," to Dothaa, to
capture this one man; ''and they came by nigh^ and
Digitized
by Google
ftEDKItPTtOff OF miMAN CHARACTKB. 355
eompasfied the city about. And when the servant of the
man of God was risen early, and gone forth, behold, an
host compaased the city both with horses and chariots.
And bis servant said unto bim, alas, my master! how
shall we do ? And he answered, Fear not : for they that
be with us are more than they that be with them."
Doubtless the servant marvelled at this reply; and,
perhaps, looked round about the hill, or mountain, on
which the little citadel stood, to see where these
multitades of allies were gathered. To him, however,
there was no presence,* save that of the teiiible foes.
How different were the spiritual states of the prophet and
his servant ! To the one, only one world was open : to
the other, two worlds were equally open. To the
prophet, it may be, the spiritual world was as familiar as
the natural; but his servant had lived in the natural world
alone. The prophet, it may be, could close or open his
spiritual sight, as easily as his natural sight ; and look, at
pleasure, on the spiritual world alone, or the natural
world alone, or both worlds at once ; or cease to look on
either. The servant, thongh he did not generally need
such a privilege, might be elevated into its enjoyment
for that occasion; and, therefore, it is recorded, that
"Elisha prayed, and said. Lord, I pray thee, open his eyes,
that he may see.'' Perhaps the servant tliought that a
vain prayer: that his eyes were already open, and that ho
saw quite as well as his master, if not better. But, ** the
Lord opened the eyes of the young man ; and he saw :
and, behold, tke mauntam was JuU of horses and chariots
of fire round about EUsha /" — that is, full of angels :
for, in the language of the Psalmist, **The chariots
of God are twenty thousand, even thousands of angels :
the Lord is among them, as in Sinai, in the holy place."
The history proceeds: <'And when they"— the Syria
Digitized
by Google
356 KEDEHPTION OP HUMAN CRABACTER.
*'came down to him, Elisha prayed unto tlie Lord, and
Baid, Smite this people, I pray thee, with blindness/'
They were so smitten: led into Samaria: had their eyes
opened again: found themselves captured: but received
hospitable treatment, and were sent back to their master,
who was happy to escape from a land so strangely
defended.
Leaving the Old Dispensation for the New, how
wonderfully the intimations multiply, that man has, indeed,
lost self-knowledge : that he scarcely dreams of the
originally designed capabilities of his constitution: and
that it is utterly impossible for ontology, or any other
natural science, to iathom these mysteries — mysteries
which even death itself cannot fully explain, but many
of which must be reserved, for perfect solution, until the
final and consummate felicities of the resurrection. The
history of the Redeemer teems with such intimations : as,
in connection with his birth : his baptism : his forty days
fast: his temptation: his ministry: his miracles: his
spiritual discernment: his natural dominion: his perfect
control of his own physical instrumentality — appearing
and disappearing, at pleasure: the transfiguration — the
walking on the water — ^the rising to the sky : these, and
many other instances. And so is the history of the apostles
and evangelists, likewise, rich in such suggestions : as in
regard, particularly, to the disclosures made to Stephen,
Peter, Paul, and John. In a word, from the very first
sparkling of John the Baptist, as the morning star of the
day of New Testament Revelation, to the very latest
sparkling of John the Evangelist, as the evening star
of the same day — ^the spiritual world excelling the natural:
and, more especially, from the sunrise beauty of Bethlehem
to the sunset magnificence of Patmos — ^from the entrance
of Christ and his angels, in the Gospels, to the withdrawal
Digitized
by Google
HEDBMPTIOlf OF HITHAN CaARACTKS* 367
of Christ and his angels, from the Apocalypse: the whole
glory, of the sublime transit, was designed, by the
illustration of the great themes of life and immortality, to
assure man of the grandeur of his constitution, and
persuade him to due care of its incomparable interests t
an illustration, hiding, with excess of splendor, all
preceding lights; making every thing, upon the surface
of humanity, as clear as noon; and encouraging researches
below the surface, far more profound, to say the least
of them, than were ever made before.
And what now? Do I seem to have forgotten the
point whence I started 1 This may be the seeming : but
it is far from the reality. I have not forgotten it : no, not
for a moment. All I have said, has been for the sake
of a more useful return to it. I have tried to shorten the
course : but could not. Now it is out : and I find myself
where I wished to be.
See ! The philosophers regard the teillf and the me—
as identical. That, as I have shown, is an error. They
are not identical. How did the philosophers fall into this
error? See! Ontology — the ^r«< philosophy — ^the science
of exutence — the explorer of what is — ambitious to
understand the human constitution ; and deciding upon the
will, as its inmost essence; has studied the will, as the true
exponent of the constitution — satisfied itseUf with the
results of this study — and proclaimed them to the world,
as, if not a perfect account of the constitution, at any rate,
a vastly better account than any previously given. What
nonsense! for, first, the Bible intimations are infinitely
superior! What nonsense ! for, secondly — and this is the
gi*eat fact which I have been all this while approaching-^
the WILL is Tiot, specially and properly, the exponent of the
roNSTiTUTioN at all : but, of tlie character ! The will
determines, not constitution, but character! The
Digitized
by Google
9SQ RUNINPCiaif PF HVtfAN OHMUO'nHU
Study of tbe will is not the itady of coKSTiTinnoif, but
of character! The pJimomemi of the will are not
phenomena of constitution, but of chailacter ! The
FIRST CAUSES which Uo back of the will, and prompt
its voUtionif are not elements of constitution, but of
character! The will, at most, is only an ezecutits
energy: there is a judicial energy behind it, and a
leoislatite energy behind that, and an all-controllino
bofereignty behind that! I, will! Very well. But
•what comes hetwem the I and the will ? In other words,
why do I will? Who can tell that? Let me pass on a
little &rther : and, perhaps, th» answer will appear. See!
/iow do I will? There are only two answers. Let us try
them both. First, I will to oo right. But, why do I
t/ius will ] Because, the judicial energy of conscience,
which is behind the will, decides in favor of the right and
demands the execution of its decree. But why does
conscience thus act ? Because the legislative energy
of LOVE, the LAW OF RIGHT, which is behind the
conscience, binds, or obliges, it so to act. But, why does
the LAW OF LOVE thus bind, or oblige, the conscience?
Because the all-controlling sovereignty of Crod is
pleased to distinguish this inmost and purest principle
OF LIFE with this secondary sovereignty — the fairest
symbol of His own ! But, why is God pleased to confer
this distinction on this principle? Because, "God is
love!" But, why is God love? No one knows: but,
because He is so, immensity and eternity are full of
hallelujahs! Now, therefore, let us try the second answer:
I will to do wrong. But, why do I thus will? Because
the JUDICIAL ENERGY of CONSCIENCE, bribed or enfeebled,
consents or yields to the wrong. But, why does
CONSCIENCE thus act? Because tlie legislative eneroy
of selfishness, or hatred — the law of wrong — binds.
Digitized
by Google
BBDBMFTtON OV HITMAN CHARACTBR. 359
or, obfiges, it so to act. Bat, wliy does the law op
SELFISHNESS, Or, the LAW OF H^THEo-— wbich are the same,
as selfishness, in relation to oursehres; is hatred, in
relation to others: and hatred, in relation to others;
is selfishness, in relation to ourselves — ^thus bind or
oblige, the conscibncb ? Because the all-controllino
soyEREiGNTT of the Dtvil — a deceptive and destructiye
sovereignty—- delegates this majesty unto it, as the most
awful image of his own : for, as our Saviour describes
him, he is the father of liars, and the father of murderers;
the first liar, and the first murderer; a liar from the
beginning, and a murderer firom the beginning: or, as
John gives it, " He that committeth sm is of the devil ;
for the devil smneth from the beginning." But, thank
God! as he immediately adds, '*For this purpose, the
Son of God was manifested, that he might destroy the
works of the devil."
Now, let us consider the definition of human chai*acter.
It is man's voluntary life : the form and acticn of his
wiU : the coTUintwus current of volition and halnt. That
IS, the WILL, as the executive energy, acting /or the
moral powers behind it; and toiih the emotional,
intellectual, and physical instrumentalities before
it ; determines, at once, the essential principle and formal
mani/estatian €>f the man's character — and, of course,
his relation to good or evil — ^his allegiance to God or the
devil
What nowt If the character be virong — ^all is
wrong. If the character be perverted, so as to
correspond vnth the devil's character: the condition ^
will correspond with the devil's condition — and the
CONSTITUTION will Correspond vidth the devil's constitution.
If this pervei-sion be persisted in, for want of the means
of redemption, or in opposition to the means of redemption.
Digitized
by Google
3G0 BEDBMPTION OP BVBf^N CHABAOTSS.
maD, ultimately, will cease to be man-^lose tbe ladt
remembrance of tbe Divine likenees— «nd beoome, to aB
intents and purposes, a devil.
Come we, then, to the history of human characters
that is — come we, to the voluntary life of humanity;
come we, to the form and action of the human will:
come we, to the continuous current of human volition
and habit. What do the records of the world report, in
these connections! What does the Bible record — the
oldest and best in the world — ^report ? Alas ! all records
are alike here! There is no literature extant, either
sacred or profane, that asserts the correspondency of the
character of man with the character of God. There is no
literature extant, either sacred or profane, that denies-'
nay, that does not demonstrate — the correspondency
of the character of man with the character of the deviL
We live in a world, in which every man is forced to blash
for his own character; and every generation, to blush for
its own character; and both the man and the generation,
to blush for the character of our whole ancestry. We
live in a world, in which our constitution is half-obscored ;
and our condition half-rumed; because our character b
utterly perverted. We live in a world, in which, apart
from the reliefi toward which I am tendiegy die past
is a horrible memory; the present, a more hcKirble
experience; and the future, a most horrible fereboding.
We live in a world, in which, notwithstanding the peerless
dignity and priceless value of our existence, as originally
designed; even infinite love has been constrained to
"repent" and "grieve," for our creation, and to sanction
the awful utterance^" Good were it for that nkta, if he
had never been bom."
I wonder not, that the natural universe, seems, in aome
aspects of it, so hostilo, or, at least, repulsive, tovfBi^ us.
Digitized
by Google
■BDEMFTION O^ IlYJMAN CHARACTER. 361
} wonder not. that the eaith is so torn and riven; so
du-ided and diafignred; so sanded, and flooded, and
blighted, and blasted; so changeable in its climates; so
caprieious in ilB yidldings; so distracted with accidents;
so crowded with diseases ; so afflicted with bereavements ;
so white with tombs; so wet with tears; so wild with
wailing; and^ sometimes, so dumb with despair! I
wonder not, that thou, O moon ! — art so pale ! Thy
sphere is luarM to our own. I wonder not, that thou, O
8un!*--do0l so often veil thy face, and darken the sky,
with the Ihidc clond! Thine eye is bright, and our
iniquities are naked. I wonder not, that ye, O stars!
stand so far aloof, and yet tremble in the distance I It is,
indeed, a fearful vision. Neither do I wonder, that the
spiritual universe is so completely concealed from us. I
do not wonder, that the saints return not, even to their
dearest friends. I do not wonder that the angels show
not a wing, and sing not a song, any more. I do not
wonder, that the Spirit of God rushes in .with the wind,
and flashes forth in the Are, no more. I do not wonder,
diat the Son of God, who once descended from the
mountain, trusted himself to the waves, and breasted the
Btonn of the midnight sea, that he might rejoin his
disciples — ^now remains, so long invisible, in the serene
heavens, as though he had ceased to care for us, or even
to think of ns. And, finally, I do not wonder, that God
himself, without whose notice, it is said, not even a sparrow
can fall to the ground, and by whom, it is aflirmed, even
the very hairs of our heads are all numbered — nevertheless,
as though he were a God, not nigh at hand, but, afar
off: continues, from age to age, so unsearchable, motionless,
and still.
Rather, I cannot but wonder, that God has been so
fong-sufobg in the allowance of sin ; so patiently
32
Digitized
by Google
3fi2 MMPEUrmON of WHAfi/GUABMf^m-
invendve of ooontlesa restxaiots of sin; and 40 ioEbeaiiiig
in the revelation of wraih firom beavea, in panieluneiifi of
sin. Had it not be^il for his presiding and pitying
goodneaa-^ong, loag ago, men would have ouC-fiended
the fiend of fiends, and earth would have out4ie]led
the hell of hells.
How shall we account for the compassion of God, in
relation to our lacel la it poa^le to aocomit for it*
except by the fact that the case was not hopeless 2
Perhaps ten years ago, or more, in a journey oyer the
mountains, the stage stopped at a tavern, axid I, taking up
a periodical on the table, saw an article entitled — ** The
Wisdom or God in thb PsaMiasioN or Sin." I had no
time to read the article: but, somehow, the title of it
entered into my soul, and has ever since remained there.
I doubt whether eternity vnW erase it. The soul has a
heaven of its own, where it lays up tre^ures, that neither
moth nor rust can corrupt, nor thieves break through and
steal. It was not so much the form of the title, however,
as its spiritt that arrested my attention, and turned the
tide of thought. My dear old grandfather, once a saint on
earth, and now a saint in heaven, taught me not to allow
the use of that word permiuum, in such connections. *' God
dues not permit sin," said he, *'he only sufieia it." Henoe,
had he written on the subject, he would huva entitled his
essay,. " The Wisdom of God in the Sufferance of Sin"—
and I think this would be better. But, the fact — ^the great
fact*-the infinitely impressive fact, that ain exists that God
suffers it to exist, and that it is ynae for him to sufier it«
7uu been wise, from the beginning; U wise, yet; and
wiU be wise, uuto the end; this is the all-commandiug
topic.
Again, therefore, J inquire — ^why was it wise for GJod to
9uffer the existence and continuance of sini And again, I
Digitized
by Google
•AEDnt^TtON Ol^ HUMAN ClIAnACTXS. 3K5
reply, — certainly, to say the very least tbat can be said
of it, it was because the case was not hopeless.
Now, for the principlks op nbbd and supply. They,
mider Gtxl, are the grand interpreters of our holy
religion, as will be found, by his blesadog, hereafter, in all
relations— doctrinal, practical, and formal; personal and
social.
A great need existed. What was iti The redemptimi
of human character. From what did the human diaracter
need to be redeemed 1 From sin. What is sin ? The
opposition of human will to the will of God« What is
redemption from sin f The reconciliation of the human
will to the wiR of God. This, then, was the need.
Now, could this need be supplied ? Might this want be
metl If not, it could not be wise to suffer the
continuance of the eviL If it could, the evil might be
restrained and endured, in hope.
The work to be effected was, in son^ sense, the hardest
work in the universe. It would seem that it ought to be,
and might be, the easiest : but it has proved the hardest.
It is hard even to God : harder thisin any other. It is an
easy thing for him, in the material universe, to create,
change, or destroy. It is an easy thing for him, in the
spiritual universe, to do the same-— ea^^^, as it relates to
the tmU. That, too, he creates, and can dedtroy. Not
only so, but, doubtless, he can change it — change it by
Jarce, by violence. But, if so changed, it would lose its
proper character: and this result would be contrary to
God's design. The only way in which it can be properly
changed, is, by penuasion, God himself, it appears, can
change it properly only in this way. If this method fail
all hope is gone.
What then ? Could the need be supplied f Could an)
TBRsnASivB INFLUENCE be fotiud, in God or nature, thai
Digitized
by Google
964 KBDBMPTION OW HUMAN CHABACTfift.
would change the tcSl of man t Oxeation stood, hopeless.
Providence stood, hopeless. The divine perfections could
not accomplish the purpose, through these organs. And
there lay the human constitution, in sudden obscuration^
utterly hopeless. And there lay the human condition, in
sudden wretchedness, utterly hopeless. All things waited,
and could do nothing but wait, for the great question to
be decided, in relation to human character, in relation to
man's voluntary life, the form and action of his will, the
continuous current of his volition and habit. Gould
his CHARACTER be redbemkd] Could his will be
j^EOoi<i OILED to the will of God /
If so, all would be well. If so, n», terrible as it is,
might, for a time, at least, be tolerated, reUramed, and
tolerated. If the character could be redeemed from its
sinfulness, the condition might be redeemed from its
wretchedness, and the constitution be redeemed from its
obscuration. If the character could be redeemied—
Redemption would cry to Providence: "All hail? Be
of good cheer!" — and Providence would cry to creation:
"All hail I Be of good cheer!"— and Providence, no
longer hopeless, would renew its bouuty, in part, at once,
and promise to empty its horn at last, and fill again, and
empty again, for ever and ever, as at first intended e and
creation, no longer hopeless, would renew its beauty, in
part, at once, and promise to glorify its utmost powers at
last, in a new world, with new bodies, new skies, new
landscapes, new knowledge, new joys, and almost a new
God I Yes, almost a new God ! Hallelujah ! — almost a
new God ! For, surely it must grieve God that our sins
have constrained him, for our own sake, to so great an
extent, to conceal his goodness, to frown, when he woula
have smiled; to chide, when he would have cheered;
and to chasten, when he would have comfoited! And
Digitized
by Google
BEDBMl'TION OV HtTMAN OHABACTBB. 165
surely it would gladden his inmost heart, to find aH
occasion for such displeasure eternally removed ; to have
the long-wished for opportunity, at last — if I may thus
speak after the manner of men— of showing himself, to his
children and heirs, in his true character, in all the grace,
and all the glory, and all the ecstacy of universal and
everlasting love— of essential, unchangeable, and infinite
love— *in a word, of showing himself as iar as our
apprehensions are concerned, almost a new God! O
surely, " in that day," the angel of humanity, no longer
repelled, would rush to the throne, and exclaim: "O
Lord, I will^atw thee! Though thou tcoH angry with
me, thine anger is turjied away^ and thou comfortest me !''
And then, rising firom his feet, and looking all over heaven,
and appealing even to the star-crowned sentinels, in the
remotest immensity, the angel would continue : '< Behold I
G-od is my salvation ! I will trust, and not he afraid : for
the Lord JEHOVAH is my strength and my song : Ho,
also, is become my salvation !"
But, if this could not ])e so : if human character could
not be redeemed ; if the will of man could hot be
reconciled to the will of God ; if no persuasive influence,
adequate to the accomplishment of this object, could be
found, either in nature or in God; then sin would
challenge its decreed result, and man, alike abandoned
of his Maker in character, condition, and constitution, must
inevitably perish.
What then? We return to the question: Could the
need be supplied? Power could not suj^lyit: that is
plain. There stood Omnipotence, with all the resources
of creation and providence at command, infinitely hopeless!
Was there any other agency that could be employed?
There was one — onlt one — ^but that — God be praised!
Christ be praised ! God in Christ, be' eternally praised!
Digitized
by Google
•)66 BSDEMPTION OF HUMAN CnARACTEB*
— that one, that only one, was all-sufficient I What
was itt Suffering ! — ^the agency of suffering.
Power is great ; but suffering is greater. Omnipotence
Is very great; but suffering is greater than Omnipotence.
Yet, let mo qualify these statements. It is in this
immediate connection, that I mean suffering is greater. In
its own sphere, power is greater than suffering : but, in
this sphere, suffering is greater than power. Power creates :
snaring cannot create. Power provides: suffering
cannot provide. But can power redeem ? Oh no ! — ^it is
suffering, and suffering only, that redeems 1 Power can
illuminate the obscure constitution : suffering cannot do
that Power can enrich the impoverished condition:
sufEering cannot do that. But can power correct the
perverted character? Oh no! Suffering, and suffering
only, can do that ! Power can torture the body, derange
the mind, and wound and crush the heart : while suffering
shrinks from the thought of such acts as these. But can
power subdue the will 1 Oh no ! Suffering, and suffering
only, can do that I Power commands : suffering entreats.
Power compels : suffering persuades. Power hardens :
suffering melts. Power shuts: suffering opens. Power
isolates: suffering blends. Power appeals to interest:
suffering, to conscience. Power appeals to fear: suffering,
to love. Power concentrates itself in wrath : suffering
diffuses itself in mercy. Power, like the lightning, strikes
a single object: suffering, like the cloud, baptizes the
world with its tears, and bends the rainbow of peace over
mountains all rustling with thanksgiving, and valleys of
silent beauty, all sparkling with praise.
Little things illustrate great principles. See that young
mother. Her darling daughter— only three years old— «
stands before her, in opposition of will, unyielding as a
rock. All the audiority, and appliances of superior power
Digitized
by Google
BBPEMPTION OF BUBUN CaARACTEB. 367
. — eiixcept the rod — ^have been tried ia vaio. And must
the rod be used ? A young mother, all tenderness and
love nerself, inflict a pain on such a small, soft, warm
embodiment of beauty as that — the sweet nestling of her
bosom ! How can she do it ? And yet, the child will be
ruined, if not corrected. She looks on the little trespasser;
until, suddenly, the child springs to her side, flings her
arms around her neck, and lisps her earnest promises of
instant amendment. What wrought this sudden change ?
The mother was a sufferer : and the daughter, lifting at
first a careless glance at her countenance, saw the tears in
her eyes, and could resist no more.
See that middle-aged woman. She is the mother of
many children. Some of them, have nearly grown to
man's estate. All of them, sons and daughters, are kind
and respectful in their deportment towards her. She has
good reason to hope they wiU be happy and useful in the
world. She is a Christian; has given her children a
Christian training > and has been rewarded by seeing somo
of them cherishing her spirit and imitating her example.
But her husband — ^he is not what the world cd£U a wicked
man : and yet — ^he ia a wicked man. He is not dishonest :
or, if he be dishonest, the world does not know it. He
has not been unfaithfid to his marital vows: or, if he have,
the world does not know it. He has not been inattentive
to the physical wants of his family : or, if he have, the
worid does not know it. He ia not an ignorant man —
though he prides himself too much on his intelligence.
He is not an uncourteous man — though his courtesy
sometimes has an air of insincerity. He is not cross, to
his household: nor cruel, according to the common
^timate, to his wife. But the essential principle of all
«vickedness has the complete control of him. He is selfish.
In all hb thoughts, in all his feelings, in all his words, in
Digitized
by Google
^368 jiBPVaiFiuoN or buman cbajuiotbii.
all his actioQBy and in all the circles in which he moveB, h«
lives only as ^stifish man. I do not mean, pennrioas; he
might give away the last cent he has in the world, and
remain as selfish as even I do not mean heedless of the
rights of others : he might disdntrge the last obligation
of social justice, and reokiain as selfish as ever. I mean,
that, let him do what he will, he does it from a selfish
motive. I mean, that he is not like his wifew I mean, that
ihe is not a Christian. I mean, that he is not converted.
I mean, that he has been horn but once. I mean, ihat he
is merely a natural man. I mean, that he is de^tnte of
spiritual life. I mean, that he is " dead in trespasses and
sins." I mean, that thei^e is no love of GkKl.in him. I
mesivthat instead of listening to Grod, when he said, '* Mj
aon ! give me thy heart /" he has listened rather to the
Devil, when Ac said, *< My son ! give me thy heaitt*' and
has given it tp Urn. I mean* therefore, that instead of
God dwelling within him, the Devil dw^le within him :
that, instead of being a child of God, he is a t;hild of
the Devil : i and that, instead of being an heir of God, he
is an heir of the Devil ; and that, instead of having a
good hope of heaven, he has a sad fear of hell. 1 mean,
that if the partner of his bosom, whom he found bowed in
her father's house, at the family altar ; whom he promised,
in the presence of God, in distinct response to the minister
of God, to " love, comfort, honor, and keep— in sickness,
and in health ; and, forsaking all others, keep himself only
unto her, so long as they both should live '' — shall at last
get to heaven, it will not be because of any help that he
has ever reodered her, even by reading a chapter of the
Bible, or offering a single prayer in her hearing : ay, not
even when she lay in her paleness and weakness, virith a
new-born babe— his own image — touching with its tender
lips, and sweetening with its fragrant breath, her fountaiia
Digitized
by Google
BBDBMPTUIN OV UVMAH OUARAOVBR. S6S
of li&. I meant that if his sons and daughters, after
.leading lives of piety aad benevolence; and leaving others
like them, to pursue the same coui-se ; and so to transmit
;he holy influence fix»m generation to generation, to the
end of time, and the harvest of the world— shall reach
the same heaven : it will not be because of any advantage
derived firom his principles or conduct; or with any
gratefiil recollections of a religions interest, on his part, in
their behalC I mean, that if his wife and children, without
the exception of one, shall be re-united in a better home,
in that better sphere, — it is likely to be, with a sense of his
absence* after all— *tbe abeeooe of the husband and father
whom they love 6o mnch, notwithstanding his great defect;
and for whom they will continue to address thmr prayers
to the Highesty as long as they shall have breath, or
tbougfajt, to pray. See, now, that exemplary matron,
that loving wife, that affectionate and fkithful mother:
alas I the burden that has oppressed her so long, is growing
too heavy to be borne much longer. I had almost said —
that her husband has no soul : for how can a man have a
soul, and yet thus spend his whole life in selfiiG^ negligence
of his obligations to God, and of the highest interests of his
wife and children, and of his own salvation 1 But still,
he has some soul. He sees his wife sinking in heart, and
hope, if not in life. He sees the effect of the slow but
deep impression, which all her smiles— poor woman! —
h&r/aiiU smiles, cannot hide. He sees that her fbrm has
wasted, and that her cheeks have become pale : more so,
it seems to him» than the mere lapse of years may account
for. And then her countenance: how subdued it is I
retaining a sort of spiritual light, indeed; but, with its
natural glistening all gone ! He begins to wake up to the
aitfui truth, that his wife has spent her whole wedded life,
chained fast, like a Roman convict, to a body of death /—
Digitized
by Google
370 REDEMPTION OF HQUAN OHAIKACTBK.
that, wherever she haa moved, among her ohildreb, among
her friends, in all her social range, she has carried about
with her " H^e body of this death T^^yer inqniring, like
the Apostle, " Who shaU deliver me from the hody4ff this
death 7 — ^never, indeed, desiring to be separated firom it ;
rather clinging to it^ ajs something vrfaaeh) notwidistanding
its deadly influences, compatuonship has rendered dear:
but still praying, day and night, yeu: after year; atid calling
upon her children to assist her prayers-— «tiil prajring,.
with all long-sttfering and tears, not that Grod would remove
the body, but — that He would titake it alive J Poor man!
he begins to see this ! Poor man ! he begins to fed tfaist
He wonders no more, that she has fiiiled so much. He
only wonders that she could bear it all, eo meekly and so
kindly. '' Alas 1" he exclaims^ '' what a sufferer she baa
been !" But more than this is necessary, in such a case.
He has another suffkbbr to think of, before his hard
heart will freely flow. For the first time in his life, he
enters his closet for prayer. He lingers long with God
alone. He comes forth a hving nan! He calls bis
family together. He reads the Bible. They all kned in
worship. They rise again: fall on each other's necks:
weep : lifl: up their voices : bless God : and triumph in His
salvation. The children were never so happy before: and
as for their mother — Oh ! who can tell her transport, as
she stands there— with the load of her lifo all gone ; the
chains, under her feet ; and the body of death, transformed
into a man of God, the bridegroom of her soul, and the
high priest at the mercy seat of the Temple of Home.
. Pardon me, my friends ! I did not design these details,
when I turned to th& illustration. I intended a brief
succession of exemplifications of the principles. But God
may have some purpose, to be answered by thiB. Othesa
«re omitted.
Digitized
by Google
Let US now. return to the mstin inquiry. Qranting the
mlluenoe of Bofiaring on ^iomestic sympathies: granting
its influence even in wider circles : hJow could it be made
effieient in so vast an enterprise as that of redeeming
human charanter in whole t-'-of redeeming the will of all
mankind. to the wiS of €k>d1 O mighty question! O
qusstiouf that the' world dhould ask, with breathless
anxiety ! O question, that time, all tiiemulous with interest,
might fcid his wingsi and lean on bis scythe-staflT, and beg
of ^sod to have answer^ ! O question, &r the privilege
of answering which an archangel might barter bis crown;
witka thrin of transeendetat bliss, and a shout of
transcendent thanksgiving! But, let the world remain
careilcBB, if it will. Let time spread his pinions, and
pmnnie his flight. And let the archangel be still — and
hambly -wmr his erown.
Tiie quesdon, however, must be answered. What
then? Could the great need bo supplied? Could
hnman character be redeemed ? Was it possible that an
BZAMPLB OP suPFBlliifo could be exhibited, and properly
exhibited, io great as to succeed, where all the resources
of creation and providence were of no avail ? where
Omnipotence itself had no hope? And so, was it
posnble for God, in assurance of the sufficiency of
such a remedy, to justify his wisdom in the sufferance
of sin-?
Let us come to the Bible. Let us come to it,
remembering that it is the book of beginnings. We
have cited, " The beginning of the Gospel." We
have contemplated the beginning of providence, and
tfie beginning of creation. Adoringly, we have even
contemplated God — as He v^ras, eternally before creation.
Let ns now repair to a point, not eternally before, but»
just preceding creation.
Digitized
by Google
A.
372 Mvnaawmi of huiian
<'In the beginning was the W€iid» and the Went was
with God, and the Woird was God» The same was in dM
beginning with Qoi,'*
Jlino was that 1 God finrbid that I sfacNild pretend to
know how it was ! I only lenoiw that.it is writtwg iV float
JO. What then? Could tUs Word of God do» what God
himself could not do? Whother He oonld do what God
could not dof may be considecod, after a Uttlo t bat here ii
may be remarked* that it. is plain Ho could do what it is
generally supposed Godalove 4(m do^^r thus the BiMe
proceeds:
** AH things were made by Him ; and without Him was
not any thing m^ide fbat was madei. In him was Ulb; azid
the life was the light of men/'
How was ^^/-*-it is again oiqaired. We have always
thought that Grod made all things ; that in- Him .alone- was
life ; and tliat He breathed into man's nostrils tbe breath
of life. That is true: bat this, also* is true. The former
is written, and the latter is written: and tkey are both
correct. God forbid that we should deny either I
I stand, in the temple of the Bible, in the place of the
oracle ; or, if I may so express it, with all the Torerence I
feel, in the grand whispering gallery of ditino levislation.
It is exceedingly solemn— ^adowy, silent, and solemn-*
with a sense of God — Oh, how solemn I Metiiinks I bear
the communings of God and the Wmrd---«ftor the jm
of man. And thus the Word addresses God : thou art
love, and whatever love can do, fer the redemption
of human character, thou desirest to have done. But
foioer, the ordinary instrument of love, is powerless in this
connection. All its resources are employed in vain. The
foUl was not made to hQ forced. If it oould be feroed, the
forcing of it would only prove its degeneracy. In its true
dignity, it is too noble to submit to violence. But lovB
Digitized
by Google
BI9U»n0N'O9 HUMAN CVAmAHI^BC S73
has one more instnuient— an iMlmnietit never employed
hitherto, but whose efficiency cannot be doubted. Lore
may tuffer^ as well as work. Am I net thy Son! So man
is thy aon. Am I not thine Image % So man tb onr image.
W«a it not iy «M, that thorn didst create all tlnngsl Was
it not^y me^ that ikm didst make man \ Is not «i^ inJtereH
iar ham, dieraforB» like ihm/e mon ? Now, then, as lore has
exerted iu power by me, let love resort to majfitrmg by me.
Let man Une — let the race multiply-— let tim be endmred^ a
while, in hope of the holy isMie-^-this w^ be ioise. In
due time, I will be made plebb, and dwell among
them, flill of grace and truth, aa thine only-begotten Son,
teHeaeed fiom thy bosom to declare thee unto them, not as
an enemy, against whose wiU they should set their own,
but, as their fathsk, infimte in love toward them. True:
when I enter the world, tbou^ I made it, it will not know
me9 diOQgh I i^ppeal to my own, they will not receive
me* Bat, Father! Thou lovest thesis and I love them:
and I am wiling, and shall even be happy^ to svfpbb,
both hy them and for them.
And duw Gkid replies to the We]iD>*-4hoa ait my Son :
my beloved Son: even more beloved than they all.
Instead of sparing thee«**shall I deliver thee up fer them?
I see the need, the great need: but bow shaU I supply
it thttsY If Power oould siqpply it>-*if sudi eflforfa
of Omnipotence as have never yet been made, could meet
the want, my love vronld deUght to make them. But how
can I consent that ihrn shouldst mffert Is it not better
that ikef should penthf Now, thou enjoyest the love
wherewidi I loved thee^ before die foundation €^ the
world. Now, thou art gk>rified with the gk>ry which thou
hadst with me, before the world was. Now, thou art in the
farm of God, and thinkest it not rebbery to be equal widi
Bod. Now, dioa art acknowledged^ by me and by die
Digitized
by Google
374 WMmaavtoK ov svmaii ctuaukOfistt,
universe^ to bedio Terj br^CMn of my gtorj and the
express ima^ of my person. HoW| then, eanst thou
bear^ <even though only in appearanoe, to lose my love f
How eoiwt tbou bear to obscure thy glory, and make
thyself pf no reputation'}' How canst thou bear to take
upon the0» the ^fiirm of a servantf Nay, fer worse than
this ; how canst tiiou bear to ^cchange my image for the
fallen of Btan-1«*Mift4infoi man ? Miebased to the likeness
of the devil J Nayy niDre: how canst thou bear te
become obedient unto death f Hew canst thou bear eten
to die on the crass 1 Yet, if thou sufferest at all: ikus
must thou Bvfier. Thou shale grow up as a tender plant,
and as a root out of a dry groifndk Thou shalt have no
form nor ooBceliness. When men see thee, there shall be
no. beauty, ihat.they should desire tb^. Thou shalt be
despised and rejected of men; a man ef sorrows and
acquainted with grief. B«^n in^ thy* moital agony, they
will esteem thee stricioen, smitten of €^od> and alHicted.
And I must asnit to teke pant with them. ' I mast lay upon
thee, the iniquity of them alL I must appear to take
pleasune in bcuisiiig^xee, and putting thee to grief And,
after they shall have hidden their fkces iSrom thee^ I must
hide my iacei&on thee s and thou must die alone. Even
though thou shalt cay from the crass, through the ifnck
darknes^--*^y God! my-Godl' whf hast thou forsaken
me? — I must tniot a deaf >ear- toward thee, and answer not
a word I O ay ^Son l my dearly beloved Son ! how canst
^tfbearihisi and how can J bear it?
And thus &e Wosd replies to God : — ^Father ! if thou
ctmsl hear k^lwok wilMng to bear it« The need is great :
and it cannot odierwise be mppUed, In this v^y it may
ae supplied. In this way, man's charact^ may be,
oedeemed. In this way, and in this way alone, kii will'
may be nsomnied to thine! Love, leamng <m Hie arm
Digitized
by Google
BM^BwamoN ey^amiAif eaiatAcmu US
of Oftmipotenoe, shall uniio tfanmgk her tears, as she sees
that safieruag can subdae, where Ibroe is Yain !
• And thus, once more» God answers the Wokb : — ^It
skall be so, my . Soti ! All power in heaven and eecrtb
shall be given unto thee, to sastain thee in thy glorious
mediation. All things that I have are thine. As I have
life in myself, so have I given unto thee to have life in
thyself. When thou art brought into the world, as my
fir8t-begotten» I will command all the angels of God to
worship thee. When thou walkest among men, I vnli
command all men to honor the Son, even as they honor
the Father. At the sound of thy voice, the dead shall start
into natural life : and, at the breathing of thy spirit, the
living shall thrill with eternal life. Die, indeed, thou
must : but thy death shall be the death of sin, the death
of death, and the death of hell. In the midst of an
apparent triumph of thy potoer — when standing in the
midst of acclaiming hosts in the city of my choice-^thou
shalt turn from the throne with the divinest scorn, and
welcome the cross, with the shout — "And I, if I bk
LIFTED UP FROM THE EAETH, WILL DRAW ALL BIEN UNTO
ME !" Fear not ! my Son ! the need shall be supplied I
" Ask of me, and I will give thee the heathen for thine
inheritance, and the uttermost parts of the earth for thy
possession !" And when thou retumest to my bosom, I will
give thee " a name above every name, that at the name
of Jesus, every knee shall bow, of things in heaven, and
things in earth, and things under the earth, and every
tongue shall confess that Jesus Christ is Lord, to the
glory of God the Father !" Thy tears shall be followed
by the weeping of the world: thy groans shall awaken
the lamentations of the world: thy prayers shall excite
the supplications of the world : thy obedience shall subdue
the waywardness of the world: and thy sofierings shall
Digitized
by Google
376 BEDfiUPTION OP HUMAN CBABACTfiE.
reconcile the will of the world to the will of God-
conform the character of the world to the character
of God — and so, finally restore the condition and
constitution of the world to their first perfection in the
boauty, and glory, and bliss, and blessing of God.
Digitized
by Google
SERMON XIX.
VISION OP THE BLACK HORSB.
BY REV. JOHN W. BANNER, AJI,
Of darksvtUe, Tom,
** And when he had opened the third seal, I heard the third heaat »aj
Come and see. And I hehcid, and lo! a hlack horse ; and he that sat oo
him had a pair of halances in his hand. And I heard a Toice in die
midst of the firar beasts say, A measure of wheat Saac a penqy* and three
measures of barley for a penny ; and see thou hort not the oQ and the
wine." — ^Eeyelation Ti. 5, 6.
Thb world is in agitation. The repose of ages, in
irfaich thrones and altars were held sacred, is broken.
Ancient monarchies, which long defied dissolution, and £ot
centuries mocked the wasting power of time, have passed
away like a dream. In the old world, from the Don to
the Tagus; from the shores of the Bosphorus to Lapland,
throughout wide Europe; and from the new States of
South America to ancient China, skirting Afiica, traversing
Asia, to the extremity of the globe on the frozen North,
the spirit of change seems to be coming over the face of
things. In our own country, from Oregon to the Floridas,
from the Atlantic coast to the Pacific wave, the spirit
of religious change, of all others the most tremendous and
permanent in its results, simultaneously ranges. Its signs
are in every land under heaven. The face of the skv
33
Digitized
by Google
376 muo» OP THE JNUAcs: mmam.
indicatea a coming tempest; 'Hhe mgaa of the timea"
betoken appraaching conyuJaions. It is not a single clond*
in which sleep the bolt^ that shall shiver an oak here and
there, and scathe a few lowly shrubs, that now rises to
view ; but the storm seems to be gathering in erexy region,
the lightning g^^ams in its passage irom one doud to
another, as if every tree in the forest would be enkindled;
as though the tempest, befin^e purifying 'the aimosphere^
must spread ruin on every side.
The whole fiibric of human government seems insecure^
and the entire frame^work of human society appears to
tremble. All history presents no scale of reckomng for
times like these. There is a war of opinions throughout
the world; such opinions as have never before been
chronicled. None can tell, but of any department of
human government, civil or ecclesiastical, it may be told
m the news of to-morrow, that a revolution has begun.
Unparalleled events are crowded together, and seem but
the incidents of a week.
No light issuing from the earth, no meteor-gleam of high
imaginings, will enable us to read a single page of fiiture
nistory. But there is one book that contains the hiatoiy
of our worid, from the beginning to the end ; and thb
book is full of unerring prophecy. It unfolds the woiidiq^
of ** the mystery of iniquity f opens the dark recesses of
the future^ and amiounces the final and eternal establishment
of the kingdom of Qod. The earth is the Lord's, and his
word vindicates its sub)ection to his dominion. The Bihle
b the history of Qod, the record of his doings among the
beings of our race ; and reading it we learn, that althougia
the reign of sin is suffered for a season, yet ita progress is
marked, its power limited, and its overthrow decreed.
The restless sea is a faithful emblem, of this cfaangela.
world ; and as God stays ils proud waves by fixed limitsb
Digitized'by Google
nooflv or- i«e slaok moms. 376
BQ he has set his word as the bofond of all the tostuig
commotions of earthly powers, as a perpetual decree that
they cannot pass. But until the predicted eTsnt realisse
its truth in iact, it cannot be traced and defined so well
as in the past fulfilment of pn^heciesi whidi show the
tenmnation of many political and rdigious convulsions, as
dearly as the line wliich the redring wave leases on the
beachi marks the ebbing of the tide ; yet, if we know the
point of prophetic history on which we standi the word
.of G^ may enable us to look beyond the present
appearance of things* and see, as by a light fiom heaveoi
their ultimate issue; even as one who stands upon the
sea-shore, however the waves roar and toss themselves,
may fix the utmost limits of the highest billow, and show
the pomt which it cannot pass, where its power shall be
broken on the sand.
Futurity is impenetrable by human wisdom; and the
purposes of Jehovah are not to be fully scanned by finite
minds. The fate of kingdoms is a sealed book, wiuch no
uninspired mortal can open. It was, however, partly
imfblded to the prophets who testified of Jesus; and we
may now take the record and read the history of many a
nation, as from the beginning it was written in the Book
of the Lord.
The gifl of prophecy, at the dose of the Apostolic age,
was consummated by a more glorious vision than was ever
witnessed by any prophet of Israel; the &te of the Church
and world, to the final consummation of all things, was
disclosed to the last living Apostle of Jesus Christ, by
immediate revelation from heaven, in a manner which
beggars the imagination of Homer, and shows that the
fabled transactions of heathen deities were but the mimicry
of thbgs Divine. The incantations of Pagan Orgies
veiled in the gloom of dark temples, the ambiguous
Digitized
by Google
mpoi»ett «f Ddlphie and Pythian Oracles, from the rodt
and tripod, originated in the phrenzy of a troubled bnun,
or ^vere the fraudulent inrentions of a deceitflil heart to
make gain of the folly of manldnd. Nor can credulity
itself, whetfier rational or wild, trace them to a higher
source than the agency of demon goda. But they are no
more to be compared wilh the Oracles of the Living God
than is Olympus with the throne of the Eternal One.
The proph^ of Israel spake as they were moved by the
Holy Ghost; and subsequent events have proved that they
uttered the truth of God. Yet, high as their office was,
beyond any that had been previously delegated to mortals,
it was only to bear testimony to Jesus and prepare the
way of his gospel. To the son of Zebedee, an exile in
Patmos, was committed die more glorious office of showing
forth the final triumphs of the Cross ; and of imparting
to man the Revelation of Jesus Christ.
In the vision unrolled to his view, he saw a throne, and
in the right hand of him who sat upon it, "a book written
within and on the back side, sealed with seven seals." No
man was found in heaven, in earth, or under the earth,
that could open the book or look thereon. Even
six-winged angels, swifl to do the will of God, full of
eyes, gifted with bright visions of his works, could not
bi-eak the seals nor read the book. While the beloved
Apostle wept over the want of creature ability for this
work, his attention was directed to the Lion of Juda*s
tribe, the Lamb of God, as One, not a man, not a
creature, who had prevailed to loose the seals and
open the book.
Some, called interpreters, have made this book, with
its seals, the play thing of their fancy; others, called
Christians, have profaned it into a license for jesting;
while sceptics have held it as the object of their ridicule
Digitized
by Google
TISIOlf or TBK BIiAOK B<miB« Ml
and Bcorn. Neyertbeless, the ward of God Btaadetk Bur»,
like tbe sun in the heavens, untouched by the clouds that
float in our atmosj^eie, untainted by the putreaoeBt
exhalations that rise from the earth; and it will stand*
when heayen and earth have fled away, and its glorious
truths shall shine on as lights that brightly oum in the
bosom of God, when stars and suns shall shine no
more.
Past history lays before us a long series of events since
the time of this vision. Many of the things taat were to
be, have already been; many more shall oe hereaflien
The sun is not extinct, though the clouds hiae him from
our view. The book is true, thoagh the veil and cloud on
the heart keep us from comprehending its meaning. If
ever genuine humility be a virtue, or proud arrogance a
crime, it is so when we undertake the task of interpreting
any portion of that mystic book which is the theme of
angelic praise. Having examined this subject in all the
lights that I could bring to bear upon it, and, afl^r -due
meditation, availing myself of every help to which I haye
had access, the most that I can do, is, to repeat what the
Lord hath spoken, and then point ta the things that have
been done upon the earth.
In order to understand the symbols of the teixt, and
ascertain what they represent, it is necessary that we have
a definite idea of the scene and circumstances of the vision,
and refer to the opening of the first and second seal of tbe
book which the Lamb took from the right hand of Him
seated on the throne.
The scene is laid in heaven, and the things which John
beheld in the vision, were to be done on earth. He waa
in a lonely sea-girt island, with his'&ce turned toward
heaven, looking upon a throne there. He saw, seated
round it, four and twenty elders, clothed in white raimenl^
Digitized
by Google
86d ft«io» OF TUB miiAOM. bobie*
with crowns of gold upon their keads; seven burning
kunps, representing the seven spiiits of God ; ke heard
thuoderings and voices proceeding from the throne ; he «aw
a sea of glass, like chiystal, spread ont before it^ blazing
wiUi awfnl effiilgenoe; he saw four beasts fiiU of eyes, ia
enrery part eyes, and full of energy; he beheld one aeated
on the throne mors brilHant in c^pearanoe than jasper ami
6ai>dine gems, encircled with a rainbow that glowed witn
eaaeraid beauty, having in his hand a parchment written
on one side and sealed on the other, as it had been roUea
together, with seven seids. He heard the loud proclamatioc
of a strong angel as he cried, ** Who is worthy to open,
the book, and to loose the seals thereof?'' and no ereature
competent to the task being found, the Lamb, which ha
beheld standing, *' as it had been slain," in the midst of the
throne and of the fi>iir beasts and elders^ advanced and
took the book. Having been worshipped and praised
with harps and odoars from golden vids, with a new song
and prostrate adoration by ten thousand times ten
dH>U8and, and thousands of thousands of angels, together
with the elders and living creatures, he proceeded to looso
the seals and open the book. As the seals are bix>kea»
one after another, and the parchment is drawn out, visions
are successively unrolled to John.
The Lamb breaks the first seal, and the object
hnniediately in view is '* a while horse/' Whatever this
symbol might represent, its appropriate and distinguishing
mark is tokUmua. The term wkUef I believe, occurs
seventeen times in other places of the Revelation. Twice
it is descriptive of angelie purity, and in the odier fifteen
instances it can only be applied to Christ or his Chnrdi.
When Jesus himself was seen in vision by John, ** his
head and hb hairs were white.** It is a while cloud in
whioh he comes; a while throne is his« His people are
Digitized
by Google
TlUOfff OF TttB MMOfL BOUB, 388
called to be like htm^ to wadi their robes aod make them
99kite» To tiiose that overcoafte be will give a wkUe
stone; for anch are worthj to walk with him in wkdie.
To the Bride, (the Church,) was granted that ahe should
be arrayed in fine linen, clean and while. This is a
fitting emblem of Christ and his Church,— a conqueror,
wi^ bow and crown going forth on a white horaeu
Toward .the close of the Revelation this same figure,
under the same designation, is introduced in a manner
which clearly shows that it can be descriptive of Christ
9nd hia Church only. It puts an end to all doubt as to the
signification of this symbol. The same personage,, under
tiie same eymbd, one sitting on a white horse, who was at
fiiBt seen going forth to conquer, is seen, after the warfare
is aocompliahed, triumphant over ail that opposed him; and
he who at first had a bow and a crown given him, is seen,
at lastt with many added diadems and cpronetSy having on
his vesture a name written : KING OF KINGS AND
LORD OF LORDS, still united with his people, whom
he does not desert in his triumph after having gained the
victory; fi>r "his armies are seen following him upon
white hones dothed in fine linen, white and olean."
When the second seal waa opened, ** there went out
another horse that was red," If one horse represent the
Christian refigion, amother horse must represent another
religion. And as each horse has its rider, so each
Teligi<Ma must have its founder, head» or apostle. A
perfiact similarity in all these respects is required, when
the symbol is denominated amaiher. The rider on the red
horse, had ''power given to him to take peace from the
eartli," and also '' a great sword.''
When Daniel, upon the banks of the Ulai, was nuide
to understand the symbola of his prophetic vision, the
ngfsterieus being who explained them, said ; *< When the
Digitized
by Google
384 TIfliOII or THE BI^AOK llOinK.
transgreeBors are come to the fell, a king of fierce
countenance, and andentanding dark sentences, shall
stand up. And his power shali be mighty, hut not by his
own power:- and he shall destroy wonderfully ; and shall
prosper and practice, and shall destroy the mighty and the
holy people. And through his policy also he shall cause
craft to prosper in his hand." With the question of a
new or another religion before us, in comparing DanieFs
vision with John's, we find diat the identity of the <^ king
of fierce countenance," and the rider on the ted horse, the
author of another religion dian the Christian, is the close
accordance expressed. Of his "fierce countenance and
of his destroying wonderfolly," the color of blood is the
badge. His ♦* mighty power " is betokened by the ** great
sword;" and as it was not by "bis own power** that he
became mighty, so here it is said the ** sword was given
to him." As he "understood dark sentences," and
magnified himself against the Prince of the host, his
was another religion beside that of the Messiah. The
description in either case is almost literal; and the
symbol is the most expressive language. Another religion
of a difTerekit and opposite nature from Christianity was to
arise; the founder of anodier faith was to appear, who,
instead of prodaiming peace from heaven, would take ft
from Ae earth ; whose religion would be propagated by
crafky policy and slaughter; and who would wield a great
sword. Could Mohammed and his religion be more
strikingly portrayed f And may not the fklse prophet
of Mecca be detected in the rider on the red horse,
without the aid of a prophet of Israeli Power and a
great sword were given to him ; he took peace ttom. the
earth; he was a king of fierce countenance, a vrondetful
destroyer of the holy people, and understood dark
$miUnce». His preten^sd i^relations consisted of triystni
Digitized
by Google
TiaiON or THE BLACK HOIMB. 3S5
unmeaniDg ribaldry* nnderatood only by tbe wily impostor;
each Bucceasive ooa suited to bis policy or passion, written
in scraps and broken fragments on palm leaves and the
shoulder-blades of mutton — cast into a chest in the
custody of one of his wives, where they remained until
two years after his death ; and ihesa these dark sentences
were collected and published in the Koran by his friend
and BUGceasor.
Mohamtnedanism is another reHgion, entirely dissimilar
from the Christian* Not pure, but bloody ; not white, but
retL Jia founder was not a deliverer, but a destroyer.
He was not a Saviour, but a warrior; not a warrior
against sin, but against men. He fought not with
spiritual weapons^ but with a carnal metalic sword ; and
by the sword his religion prospered* The proof of his
misnon was the multitude of the slain. The miracles
of his mercy were gory fields dyed with human blood.
The test, the characteristic of his &ith, the charm of his
power, the secret of his success, was ^ a great sword."
We need only appeal to Gibbon, and the Koran, to find
a perfect illustration of this figurative description of
another religion, which succeeded Christianity in its
origin, and which has maintained so prominent a part in
the ** things that were to be " after this vision.
The infidel historian says ^— " The prophet of Medina
assumed, in his new revelations, a Jleroer and more
s^^nguiuary tone; the means of persuasion had been tried;
the season of forbearance had elapsed, and he was now
commanded to propagate his religion by the swoft», to
destroy the monuments of ido]atry> and without regarding
the sanctity of days or months, to pursue the unbelieving
nations of the earth. The fair option of friendship^
submission, or battle, was proposed to the enemies of
Mohammed. If they professed the creed of Islam, they
S4
Digitized
by Google
38Q risioN OF tbb black noRS^
were admitted to all the temporal and spiritaal benefits
of his primitive disciples, and marched under the same
banner to extend the religion they had embraced. In the
first month of his reign he practised the lessons of the holy
warfare. The martial apostle Jbught in person in nine
battles or sieges; and fifty enterprises of war were
achieved in ten years by himself and lieutenants. From
all sides the roving Arabs were allured to the standard
of religion and plunder; the enjoyment of wealth and
beauty was a feeble type of the joys of paradise, prepared
fi)r the valiant martyrs of the faith."
Mohammed himself says : — " The sword is the key of
heaven and hell. A drop of blood shed in the cause
of God, a night spent, in arms, is of more avail than two
nM)nths of fasting and prayer ; whosoever falls in battle,
his sins ai*e forgiven ; at tlie day of judgment his wounds
shall be resplendent as vermillion, and odoriferous as
musk ; and the loss of 'his limbs shall be supplied with the
wings of angels and cherubims." ^
Before he claimed Divine right to use the sword, he
ficd from Mecca, a helpless fugitive, and hid himself in a
cave ; but after this flight, the date of his religi(Hi, his
weapon of war was the sword, and peace was taken firom
the earth.
But the evil propensity in man, who takes pleasure in
unrighteousness, was yet to be manifested in anotl^er form.
And it is an obvious fact, that the world has scarcely
suffered more fi-om the vain belief of a lie, than from a
wicked perversion of the truth,— <even perverted till its
very nature has been transformed from white into
black.
We are now prepared for the symbols in our text ; a
black horse, his rider — a yoke — and a guardian angel, the
'* third boast," who cried, " Come and see,"
Digitized
by Google
VISION OF TUB BLACK UOB0B. 389
On the opening of the third 8eal» there is a repetition
of the same symbol that appeared in the visions at
the opening of the first and second seal, a horse ; and
diere must be a siniilarity in the nature of the
object represented. Any interpretation incongruous or
discordant in this respect, makes a conviction of its truth
unreasonable. If the white horse denotes the Christian
religion, one system of faith; and if the red horse denotes
another religion, the Mohammedan, it fellows, that the
black horse must also denote some form of religion, or
represent the prevalence of some faith or system of
religious opinions. With this indisputable similarity
of symbol and object represented, you will observe that
there is a marked difference besides color, between the
second and third symbolic representations. The former is
said to be " another horse," the latter is not said to be
another. The ** red horse " appears in the field of view
as arising without any antecedent existence ; << and there
fvent out aiw^her horse that was red." In manifest
variance irom this, of the third horse the text states, in the
san&e words as of the first, ''and I beheld, and lo! a black
horse,** It is not said to be another, and it appeared
immediately on the scene, without the marked sequence
which distinguishes the succession of the red horse to
the white one. These peculiarities exhibit a manifest
contradistinction in the manner of introducing the symbols
of the second and third seals, as seen and described in the
prophecy.
"A black horse, and he that sat on him had a pair
of balances [a yokel in his hand." It is not from the mere
want of an apposite illustration that I prefer the word
yoke to the phrase a fair of balances; but because it
better expresses the meaning of the original word in the
text I believe the term» "a pair of balances," does
Digitized
by Google
388 TISIOM OW THE HMC^^ BPMIk
not elsewhere occur ia the New Teatameot; ^t the
original word, here rendered ''a pair of balances^"
occurs repeatedly^ and ia uniformly traaslatai yoke»
"Take my yoke upon you/' said Jesus, apeaking of hie
religion and the duties it imposes^ ** for my yoke is easy."
Peter, sharply rebuking the converted Jews for wiahing
to impose upon the Gentiles the burdensome rites and
ceremonies of Judaism, said : " Why tempt ye God, to
put a yoke on the neck of the disciples?" Paul, on the
same subject, says to the Galatians ; — '* Be not entangled
again with the yoke of bondage." Writing to Xinu^hy,
in reference to temporal or civil bondage, he says; ^Let
as many servants [sJayes] as are under the yoke^ count
their own masters worthy of all honor." In all these
instances, the Greek word is the same; and, except ia
one case, it is accusative singular, as in the text: the
very same word in declension, number, and cato, here
translated by ** a pair of balances." Why our tranalatoia
should render the accusative singular of fvyoi^ ''a pair
of balances," I cannot even conjecture. That it does
mean a balanoef ia admitted; but never, I should thinks a
pair of balances, any more than a yoke can moan a jnur
of yokes.
"A BLACK noRsB." The want of light is darkness;
the reverse of white is black. The Word q£ God giveth
light; where it shines all is pure and white. In striking
contrast with the light of God's Word, the puriQr of the
Gospel and the consequent vfhdleMesa characteristic ot
die followers of Jesus, where, in the records of the
past^ what, occupymg a place of equal importance in the
tiistoiy of delusion wifh Mohammedanism, giviti^ character
o an era and the name of dark to ages, is that form
if religion to be found which appeared on earth in its
appropriate and pvopbetic designation, BI4ACK; and which
Digitized
by Google
. Ytntm ar* trb ^K^Adt iKMtftB. 389
liiis also beeik chiiracterited by the yoke whfdi it hsts
inSpOBed upon the worid ? Where ?— what ! Every one
hirt those hnbued with its own s(Me hue, and fettered hy
ka yoke, tnuat answer, Roman Oatholtcism. Here,
then, pBpaey has its first place m the book of the
Revelatbn of the things that were to be, subsequent to
this vision of St John. And it is marked ' and defined as
a system of rdigioua bkuillmus and bondage.
It is true ** the mystery of iniquity ** b^an to work even
in the dJEiys of the Apostles. It was not, however, nndl
iijfter the rise: of Mohammedan&m, by the corruption of
Ciuistian doctrines, the exclusion of the Scriptures from
the people, systeinadc image worship, the introduction of
other mediations than the true and only one, and the
exaltation of the papacy to rule over the abject mind till
the little light that was in it became darkness, that the
Roman Catholic religion pot on its gross darkness and
"appeared as only bktck. Neither is it, like Mohammedanism,
professedly another religion, nor did it go forth for the
first time afibr the prevalence of Mohammed's imposture ;
but the black horse, like the white one, in the days of the
Apostles, was seen immediately on the field of view when
Mohammedanism had just been described.
The ** ten kingdoms " may have been previously given
into the hands of the Pope; but the doctrine of the Church
was not so corrupted then, nor was that heavy yoke to be
seen which it afterwanls imposed. As a form of faith, it
became darker and darker throughout the long night of
the dark ages, wliile it reigned triumj^ant, till the tenth
century, which Roman CatfaoHos themselves term "the
age of darkness and ignorance." Blackness is its befitting
symbol, and marks its character as a religion. The Bible
was long unknown among them in the common tongue,
and it was to be believed in only as interpreted by a
Digitized
by Google
390 .TiMW 9r vmwMtAtm bomc
0ucce88ipn of prieata, whose diangeaUe dednons were
marked with all the weakness and bUndneas of erring
mortals. The light of the Groepel was hid^ and dark
superstition took ita place. The public mmd, like tlie
face of a nun, was muffled in hUfck. Hie oommandmems
of men, the decretals of the Church, were held in as high
authority aa the word of God. Its biightneaa was
obacured, its whitenees tarnished; the word that could
haye enlightened men and made them dean, was kept
from them; and when it was hid by faumaii artifioe, and
the exerose of private judgment was taken away, the
mind was neceaaarily turned into blackneas; so that where
popexy reigned, ignorance of the first prinoples of natural
religion came oyer the minds of men, auch aa paganiam
itself could not have deepened. How, in thia respect, do
the writings of heathens put to shame many popish
legends! For instanees SL Patrick, who it is believed,
was not a papist, sailing over to Ireland on a mSKUHtme t
St. Dennis, they tell us, carried his own head under his
arm two miles alter it was cut oC Oaradoc, a young
prince, is enamored of Miss Winefride of Wales. In
Romish legends, she being a nun, could not yield to his
suit. This enrages the prince, and, vrith a cmel blow, he
cuts off her head. St. Benno intexferes, settles the career
of the young lover, Korah like, by making the earth open
and swallow him up. On the spot where the dead nun's
head fell, a <* ho]y well '' <^na, which works mirades of
healing to this day ! St; Beuno takes up the nun's head,
kisses it, places it on the bleeding stump of the nedc ;
covers it with his mantle, says mass, prays to the virgin
Maiy, and, behold! samtess Winefride jumps up perfectly
well! The evidence of this was perpetuated by the
appearance of a fine cirde, like a thread, where the neck
and head were nicely cemented together ! She is added
Digitized
by Google
dr Mri VLACK utmsK. SOI
-to the family groop of pftpal goddeflses as doly canonized.
• FagaiiiBm -xaiglit safely be challenged to produce a legend
that would' not blush in the presence of this ; and it may
be doubted whether a match fop it can be found in all the
ftnnab of superstition, aside from those of the Church of
Home.
What one word but Mack could denote the Churcti^
when official documents were attested by a mark, because
my leid, the archbishop, could not write his own name;
and when a bi^cyp, reading the Bible, could say, he knew
nothing of the book but that it was written against them?
Oit to adopt a more general ilIusti*ation, when saints were
invoked as intensessors ; when penances were done fot-
eriroes ; indulgences granted for money, and sold at public
.auction ; and when, as the cause of all, the Bible was It
jiealed book?
. If Mohanmiedanism took peace from the earth, popery,
for a long period, extinguished the light of the Gospel and
imposed a yoke on the world. It wrested from the laity
ell right o£ appeal to Scripture, and made the Biblo
the least part of clerical study. The opinion of the
Church became the rule of faith. The Pope claimed
infaUibiHty as his own. Every opinion was judged, every
doctrine weighed in- ** the nice balance of the Vatican," aS
G-ibbon calls it In one scale lay the opinion of the
Churchy the canons and decisions of councils ; in the other,
all right to think, all private flentiments were laid ; if the
latter either fell short, or preponderated a single scruple ;
if the balance swayed a hair's breadth, the doctrine was
branded as heretical. In other words, if men did not
believe as the Pope and Priests believed, they were
denonnced as guiliy <^ error; and neither the dictates
of conscience, nor the anthority of Scripture, was any
ttore regarded than the small dust of the balance. *
Digitized
by Google
392 TUiiur 4>p VB«"iitAc« ftoase.
The heroes of tb» Eeformatknit in the twcte wiflefa tbey
published fi>r its farti»raiioe ia France diuing the sixteendi
cei)tury» which greatly aasiflted the sister of Francis I. the
gentle and condescending Margaret, in her search after
truth, q>eak of the ^'primitiTe Churoh'^piire word of
Qod— ^ spiritual worship, and a Chiistian liberfcj that
rejected the yoke of Jmnum tradition and snpentitions.'*
A yoke is the symbol which the ohrooicler adopts in
describing the bondage of human tradition and of
popery; and by y^hal odier -symbol could ft be so fnUy
represented!
The papal Church ^ves no such iBustratioDs of
freedooo^ purity, and fiuth, as the Apostles of Jesus Christ
practised and enjoined* The pretended successor of
Peter iosiposed upon all a heavier yoke than that whk^
Peter himself would not suflfer to be placed on the neck
of any disciple. Unlike the Mbharnmedan religion, whidi
owed its origin to ite founder, and was speedily completed
by each sucoessiTe chapter of the Koran, the papal fiiith
grew by slow degrees, and did not attain to ail ils
blackness, nor impose its yoke in all its gallbig heaviness,
till afler the lapse of ages. As the darkness increased,
the yoke gradually became heavier up to the seventh
oentury. Then, Moshiem says, ** Every Roman Pontiff
(true to his character) added something new to the ancient
rites and institutions. These superstitions inventions were,
in the time of Charlemagne, propagated from Rome
among all the other Latin Churches, whose subjection to
the Roman ritual was necessary to satisfy the ambitious
designs of the lordly Pontiff." The rites and ceremonies
introduced in the ninth century were endless. In the
tend), the superstitions age, a load of ceremonies wae
brought in from various coui#cys assembled in England,
G^ermany, France, and Italy; and their number continued
Digitized
by Google
VISION OF THE BLACK HOBBE. 393
to increase in proportion to that of saints, which multiplied
from day to day ; £>r every new saint had a new festiral,
a new form of worship, and a new round of religious
rites.
The union of darkness and the yoke, which has always
distinguished popery, was natural enough. The yoke
followed thtf darkness, and the darkness followed the
whole papal system, as naturally as effects follow their
causes.
But the fact that the Pope, as head and manager, ruhng
over the dark and apostate Church of Rome, held a yoke
in his hand, is so notorious, that the historian incidentally
adopts the language of this prophecy, when he describes
the Protestants as having withdrawn " their necks from
the papal yoke*^ And this term is of fmquent occurrence
in modem Church history. When Francis I. humbled
the ecclesiastical power of Rome, by releasing Berquin
from prison, the historian says : " Under his reign it was
fondly hoped that France might free herself from the
papal yoke." Even the fanatic Munzer said, "Luther
has liberated men's consciences from the papal yoke^ but
has left them in a carnal liberty." It is proper to note,
that this yoke was not fully imposed till aiter the rise of
Mohammed's imposture. It was not until the Mass, that
grand arcanum of popish craft; Auricular Confession,
that secret source of Papal power, wealth, and wickedness;
and the Inquisition, that slaughter-house of infernal
cruelty, were established, that this yoke was fuUy fixed
upon the Church of Rome. And these were brutalizing
inventions of the thirteenth century.
The slavish subjection of the mind to superstitious fears
was the power which the Pope, in his ride on the black
horse, exercised in exalting himself and supporting hu
Church by a multiplicity of ceremonies and observances.
Digitized
by Google
394 VISION OP TBB BLAC& HORSB.
Back 88 no other f)nn of faith ever imposed opon the
world. "Doing according to hia own will;*' prookoting
image worship ; creating saints to be honored ; enriching
their altars; "dividing the land for gain;*' assuming,
by virtue of pretended divine right, temporal power;
"forbidding to marry; commanding to abstain from
meats;" enjoining penances without numbei^ exercising
inquisitorial authority over the judgment and consciences
of men ; and, " by all deceivableness of unrighteousness,
magnifying himself above all," the P<^e laid his yoke
upon clergy and laity, kings and kingdoms; light was
turned into darkness, piety became a task, and degenerated
into a formal and incessant round of unmeaning frivolities.
The stake and the faggot on the heath; the rack and
screw in the dungeon; the open recantation and secret
confession; the bead-counting devotion; the self-inflicted
lashings and fleshly lacerations to expiate sin; the rigoroos
£ftsting8, or sumptuous £ut-day dinners; the solemn
procession, or the solitary pilgrimage; the purchased
absolutions; holy days, (sixty-eight to the year) instead
of holy men; bodily labor identified with godliness; all,
all betoken and bespeak the papal yoke. The Church,
destitute of the "true light," was hlaek; and he who
ruled over it, held it in bondage under his yoke.
Let us now briefly notice the guardian angel of popery,
" the third beast ;" and then pass to the next verse of die
text.
At the opening of the first four seals, one of the faux
beasts which John saw in his vision, said to him,
successively, " Come and see." Religion seems to be the
ofiice and charge of these living creatmres, and each, in his
order, seems to have manifested a new form of it on earth.
The first beast who called to John, on the opening of the
first seal, was " like a Hon ;" representing the " Lion of Uie
Digitized
by Google
Tmiw om >T«s aiiAOK mwigy> dM
tiii^ of Judab»" the mgr«l> pofaiUty ,tad oartBia oenqueat
of Chri0ti»aUj» . The Qfloond beaat; the goaidian qNcit '
of iMoha«»i96dami]it wa» *.'.like a calf;" reptatendng the
prop^. ^araoier q(.. xbaJt.TeSf^om, e^edally us, groan
fle94«AUlyK; Jdobaioiiied wna «o gKOiB.xn hia vetfvaaod,
ikfA he mooMired <he c^gsity o£ angda by l^ir bolk« and
the: iUalaoee belWMB thahr. ieyea; And. bo ddbaaad id Ua
oondu^ that he needed a apeiuai xmreUAon from hia
&iiGied heaveiahtQ saactiaii his. inpttrkles. There are
boMlB oonomsniog)* him: which . deUcacry ia .aabaiiied to
m(Mitia% such aa best laadL the brute; aad his- leligien ia
so aeiMUidi thai. the. paradise, vrhiafa it promisea ia but .a
pasfcureof beaatSi .. •
The '' third beast,^' the goavdian angdl of. popery, " had
a ftofr as a man;" and in the leligioB ayitboUzed under
this aaaly aad appn^riated «to Uaa, a math a real man,
'< nagnifiea himself above all .that, is called Ood, or is
worshipped." Asd to this hoar, vrhoQ hia is enthroned,
eyen cardinals doff their hats and bow down in adoration
before him;«««" the man of sin/' in scripture phrase^ under
whoae influenca the puna reUgton of Jesus has been
transformed into UaekaesMj while the yoke of his human
authority has become aupreme orer the subjugated minda
of his degraded vassals*
The symbol of popery in our text^ the black horsey is
not described as the odier twow Nothing is here told,
literally, concerning it; nothing is seen but the horsOi its
color, the rider, the yoke; but, unlike the others^ a Toice
is heard in the midst of the four beasts. Popery is
connected with every form of religion. Hence it is that
the voice comes from the finir living creatures that
sueceasively, one by one, call on John to see each religion
in its own specific form. Popery is the eorruptod and
perverted form of Christianity; not another religion, like
Digitized
by Google
Al^baminadBiuflDu but- an apoiUfeOj fistea fiie true
Therefi»rer sftor the thud beasl Bvd» «<Ooine and aas/' tfe
prophet beheld the black horse rith hk nder, yoke in
bandy nothing moie; nor did the Imng craatttfe flftwmr'him
any thingfiuldier; but he *' heard a viiioe in the midst of tke
fiahir beasts say, A measure of wblM^ &r a penny/' That
ifif a quart for seven pence. In that tine aad oomtryv oae
meal for the price of a da^/i labors
J^othing can more deady deoote ^ time cf eoanaty and
sore fumntf, thax^ measvring wheat and faaiiey bp the
,quart, and selling them. a( sach a pnoeL Aad as the
^mboHc desciiptipa hare given veCbn to rd^ni-sptntnal
famine must be intended. If we oompare 8|nritnal things
iifrith i^pixitnal^ scripture with aex^pfeufe, aoooardhig to the
'' analogy of J&ida^" one aiagla ray of iig^t, iitmi the reatmB
of truth,. chafes away the aeendng obacttrity that diroods
this scenic representataoti^ and the prophetio langnagiB
of emblem beoomefl plain tmtlu ** Behold^ the days ccrme,
saJXh tba Lerd Crod, fiiat I will send a famine in the
land; net B,Jkmme f^ hreai^ nor a thirst for water, bat
of heatvtg iAe w»rd9 qf the Lord." Wheri?ver the blaci:
horse, with his rider and yoke, has kept the- field, tiiexe
has ever been such a famine as this. The seclusion
of God's word from the people has ever been a practical
part of the pc^b system. Under its workings' the
graaajry of truth was sealed op by the vety hadds that
should have dispensed abroad ifis ample stores, Uke
aoorishment for the fiimished dying thrcmghoot the woHd.
Sut, instead of the broad-cast dispersibn of Ood^s truth;
fixid fat the souls of men was doled oat in the smallest
portions, short extracts selected ^by the clergy, inserted in
the missals; so that the scarcity, dearth, and "famine
of hearuig the wordi of the Lord " were snch, as Hilly
tttpl^in the import oi' the figure in the text, as
Digitized
by Google
1. WI
life. of nMgioa m a sfniitaal lenBe, *'h meBSore
of ykhmt kar a penny, and three measiires of baiiey fbr a
penny,"
Wim Maidn Liidier» aneiik tweflly yam of age, in
llie libcary of tbe UnWenity at Erfbrtfa, laid his hand on
the BiUe ibr the &M time -m his life, a rare hook
asknoim at-ifcat inaet ^he was' filled wiib astoniBhinent
at finding move in ihb feMme than ihOB^ fragmenta
which tike Okmiek had aeloGted to he read to the p^le
elfery Sundi^ m the year/* 7W then, he had thought
they iwoni the wiiole word of God. And so many
pa^asy ao many chapteta, ao many hooka, of which he
had no ideal This old neglected Book, lying in duat
on the unknown ahelreB of a library room, flashed light
iaik^ Ua mind, beoomea fare»d to hia famiahed aon), and
ifaa Book of Lhfo to a whole dying na^on. The
Belbimation ley hid in that Bible. -
* Wittle popery pvodnced * «' a - ftmine> of h^arin^ the
worda of dw Loid," it made a feaat ef aacramente; and
tjhe eOect waa ^mitual deadly And this wiB always be
the effiKst when aacramenta are made every ^ing and
pxeaching nothing*
. Perhaps the time haa come, when die great prindplea
and .doanivea of the Bafinaelaon Jfrom popeiy are to be
m inraiBiard and diaeaaaed anew. In the fierce oommotiott
ofpokmic diaputation, itaa m the higheat degree proper
tfaateveryOhxiattan ahould be well gfonnded and firmly
fixed in the rudimenta of nor holy religion} and ihnt
every minister be completely armed and equippedlbr the
strife. If the gioat battle ia to be fought orer agam, the
contest will be, as fimnerly, between tight and daikness^^
liberty and bondage — truth and tradition-^power and
form— Spirit and ordinaaees-***preaehing and aacramenta
•-^Divine and creature merit'^faith and wiorka— 4he
Digitized
by Google
rcjyigjkvi of J^ueand the leUgion of auufr-^PiidtertuidBm
and Popery.
" The word of God ia the Bmjrd of the Spirk.*' The
iruth of God» vmtten or iiftwritte»-*-for ttuib k etemd
foul €pd«ts ind^pendeiKt of wrilingf'Hallie great itiMrainem
which the Spirit uses in .saving the wodd. > Troths either
i^ its mitX/diaifowiah or withoiit- it-^HHot mathonaftieaiy not
pbysicaly pot pla^o^ophiGal* faat.revealiedt DM&d, ^iiitiMO
truth.
: TbfP.wi^ hfmd bgr which, liie Spkit -vneldst ihis
lostrun^ent^ 3a « duly >««tiiori:dcdinaiiiBtiy ofiifii^Bpinfend
XDOQ* Bet^r thU8 than it^woohl >have:beeitin tfae-htuidi
of angels* Maii» f^tuaUy taught* kabws hi&ifeUow tnan,
and can approach hsm without inapirnig that awe hy
which Ije would be overwhelmed thcoag^i the miaMtiy of
mora mysteriotw oaHires.
But waA this roiaifllx)^^ dosig^neA to wield the tmih
tbrOI^TUlf A»MIlflSTmATVON..«P THB S]iefta]nSNTS» OR
9X PRfiACHiNO VOA GofipjBbif ^The Eomaii Oatholicfl^
Modem Pa{iiat6» Puseyitee^ Ug^ toned SpiBcopaliaaBy
C«mpbel]il<Mb a^d Aformooe^ so fiur aa the two eeois last
named have any nunistry at all* ^eem at least, to make the
Sacraments the smt^nci of ])iYiue gxaoe-t^-the femfrMMoitiil
agpnoy. of xevdsaion and- rci^foemtieD.' . Tlwy mbm to
represent the preaching of the Gospel as the meanaot'
pt^suadiog.meD that God haa appointed the Saeraments
to o(mv^ the. merit of Ghiiat'S) deith toiithe aoul-fer the
pardon of aiui and apiritual pnijficaliom But this notiea
is the ofispriog of a human theoryt and net the troth
of God; it is the very guintescence of popery in its
mildest and most witehtng form. Did I knew that
the shadow of doubt rested upon the truth of this
staiementy so far as any one acquainted with the sul^eet
is concerned, I would . appeal to the law And to the
Digitized
by Google
or ^EHB ^HlAOK ■•«•» 390
nyfinr ite ]^n>of. But, rarelyv muA «{>(>€«] <jiibii^
be necessary here.
As ta die Saenbnent of Baptisni f when adminktered to
adakif k vras to follow the pnreaebing of the Grospel, ancl
fiuthiirChnsL . ''Betievaon tfne Lord Jobos Christ aiid
thou shalt be sftved," is a staadiirg, ui^repealed, and
uarepealable law of Gro^l trudi. Then it is evident, if
Biqitisra lolkms &3ih> and comes to save, it ocMnes too
late, for the work is already done.
Of the Sacrament «of tli^ Lord's Supper, but little is
said ia the New Testament The thrdb OTangeiista reeatd
the &ct of its institation as a memorial of Christ's death •
Paul speaks of k by special reviriation; and it is
iacidentaHy alluded to twice or thrioe in the ^ Acta of the
Apostles ;" but no where ia it represented as cfmteyiitg die
grace of pardon and purification to the soul. I would nOI
dero^to aught from the Holy Sacraments. They are two
great momiments by which ■ Chiistiaaity is digtinguisfaed;
Baptism is the elder monument, buik upon the foot of- oar
mm *^ death ia Bins»" aud on the equally broad truth, that
we need a qaickeniag, a rising to a new lilb, and cleamnng
of moral luUure by the Holy Spirit, wMch it symbollBes.
From this base it towera upwiard, till lost tn the glories
of our physical regenesatioo fit>m the corruptions of the
grave.
The Lord's Supper ia the younger, but more solemn
sister-*-^ monument rearing itself erermore from amnd the
sad shades of Gethsemaae and Cahrary ; and galhermg
most of its sublime impressions from the light that plays
around its summit. It is built on the mighty fact of
Christ's death as a samfice for sin ; and on the equally
mighty truth, that **in him abn^ we have redemption
through his bloody even the fergivaness of sins." Rising
from such a base it lifis away its towering pitinacle till
Digitized
by Google
4(M^ YUIQH. OS THB III.4CK n»M8i
lost in tbe profoand upward depths of that light whkAi k
pierces before the throne, the light of the saint's blessed
life ibr evemore. Whoever, therefore, takes the Saemmetit
for the Saviour, the sign for the thing signified, the water
for the Spirit, the bread avd wine £at the bedy and blood
of Jesus, greatly errs, knowuig neidier the Sciipttu^ nor
t(^e power of God
JBaptiamal regeneration is a p<^ish traditioD, and not a
Bible truth, that gained correncj among men in proportion
as the Goq>el ceased to be preached. The doctrine that
remission of sins h conveyed by the Sacrament of ttio
Eucharist, is a kindred error with the monstrous absurdity
of the " real presence." It is a stream from that great
fountain— error. Every where through the Bible, the
pardon of sin is seen to depend on the shedding of the
blood of Monement, through faith in that blood; every
where .we see outward rites pointing us to this great
central truth of Christianity ; but no where in the Bible
are we taught, that the pardon of sin is conveyed by these
rites. Paul says, " The same encrifices wore ofibred
oftentimes, which can never take away erne — by one offering
Christ hath for ever perfected them that are sanctified—
we have redemption through his blood even the forgiveness
of sins. And where remission of these . is» there
remaineth no more offering for sin." Jesus finitked the
atonement; and if finished, it cannot be continued or
repeated
The doctrine of Sacramental remission puts pardons
into the hands of Bishops and PriestB, and quiets the
ungodly in their sins, under the soothing thought that, if
they may not purchase a pardon with money in a mass,
they may at least drink it with " their ransom " from a
chalice. This is its tendency, as the history of the world
proves. Christ makes the Sacrament a symbol, an indice
Digitized
by Google
ynmMf ov *raft »i.acx bokss. iOl
to point muk to himself; this error makes it a blind fo
soraen him the more efihotnally from view " Whosoever
oeliefecb on him shall reoeire remission of sins." The
Saorament» then, is neither the procurimg nor the
ituimminUU qanse iji pardon. No : fer then the word of
Qodf whi^ dedares that <* whosoever helieveth shall be
saved/' would be false. For many have believed, who
had no access to the Saeraments. And every sudh one is
ssved; not by .chance, n6t by possibility, or peradventure,
but by promise fmder &e oath of the Covenant, whether
wkbin or withdiit . ** the pale of the visible ChuJich f* and
not saved by the '^ tmcovenanted mercies of God'' either.
God has but tme revealed W8(y of extending remission of
sins to man ; this ome way necessarily excludes every other
way ; and this one way is marked out thus : *' God so
loved the worid that he gave his only begotten Son, that
whosoever believedi in him, should not perish, but have
everlasting IHe."
The '*real presence " theory is a slight moMcation of
transubstttitiation ; and teaches that Jesus left in the
Sacrament a miraculous incarnation of himself, so that
absent to sight he would still be present in sabitance;
which is but another incarnation of himself in a newform^
no longer flesh and blood, but bread and wine, endowed
once &r all with spirit and life, and the power of
commuiiicating himself in a perpetual succession to his
people! To this dogma of the ichaUutic theology of
Rome, Luther partially returned, even after he had openly
divorced himself from that theology on the doctrine of
justification by faith. He gave up transubstantiation, but
retained the notion of the real presence ; and said he
would rather receive the mere hhod with the Pope, than
the mere t^me with Zuingle. This feature of '' the beast,"
incorporated into his creed, marred its beauty, retarded
35
Digitized
by Google
406 yytnoM ^rtiE vlaok Mtnai^
the progress of the Hefbrmstion, ftnd Was ihff isatise of
much dietrass to its votaries. CEookmp&^uB^ writiDg to
Zuingle, says: "The dogma of the * real presence* is the
fortress and stronghold of their (papist) itnpiety ; so long
as they cleave to this idol, none can overcome thcsm/'
Such a theory could only be produced by the woridng
of sense and imagination^ under the hidck power of an
old crazy superstition, seekhig to defend itself and the
monstrous birth ^f its own horrid ofispring against Reason,
Revelatidni and remonstrance. The credulity that dares
not question the truth of such axi absurd theory, is th^
sum of all fanaticism, the inborn result of a superstitious
mind, awed and prostrated into passive submission by
the overmastering prerogative of a base and designing
priesthood.
The primary and true nature of the Etdiarist is
pointed out in these words, '<Do this in remembrance of
me.** It is a Divinely appointed memorial of Christ's
deadi. He lefb not himself in the memorial, but a
memorial of himself. In doing diis he acted with a plain
and wise relbrence to one of the most deep-laid, and
powerful principles of our nature, that through which
lovt seeks to keep the absent in mind, by asking or
giving tokens of afiection. He gave a token that every
enlightened Christian would be sure to understand and
fed. He knew that wherever this memorial-token df his
death should be seen by spiritual Christians, amid the
solemnities of his own true worship, it would bring die
bodily absent Saviour to mind, and quicken love ; that it
would awaken the best affections of the soul ; and that this
death-recording rite, this sacred pledge, would gather
around its absent Giver, the holiest, the sweetest feelings
of the believing hearts of his people; whose love would
cluster, glow, and mingle, as they realized, witblbe^tened
Digitized
by Google
mmu or. mx biiAck voms. 44IB
tividam^ tbe bea0tie»«iid j^cnries of his once aiarredt wati
farokeiif but now radiani: forai» in connection with tho
great wock o£ their own wondroua redemption.
That tha Apostles ao tuidenrtood it, is evident, iroin their
references to it,- which we find recorded iu the New
Testament* Before Sap^rstidoBy with her transfbmiing
touch, had wrought up a simple Divinely appointed
memorial into an unutterable mystetry* they gather around
it no word# of dark aqd awful import ; but sivpJy name it
the ** Lord's table — the oommunion of the body and Uood
of Christ*" JBjut Snperst^n cattie and bung her unholy
iaveotious upon the monwnent Jesus left of himself in his
(Church ^ she hung the beautiful shaft» which had stood for
centuiies, in the native majesty of its origjioal simplicity,
ynth withered weeds, night-shade, and hemlock* insoribed
upon its pedestal this is tub Saviovb, and then wove
around .it thick spells of darkness. And hqw it is a
matter of profoundest wonder, considering the work
which truth has wrought in strif^ing this monument of its
disfiguring ornaments and heathenish appendages, tha(
any one in our Protestant countiy,. should be found trying
to weave around it once more the fearful covering of
mystery and miracle ; to shroud again, in terrible pomp,
tliis blessed memorial of our Saviour's death and sacrifice
for sin I .
Let us, my brethren, keep thb Sacred Ordinance
free from the thick veil with which the "real pxesence'*,
covers it ; and tear away every shced and patch of th«
awful robes in which it is thus designed to dress it.
Disencumbered and left as Christ left it, and as we find it
in tbe Bible, the Lord's table commends itself to the
Christian's highest esteem and moat reverent affections, as
every way worthy its Author and end. Then whenever
we approach it, we perform a kind of spiritual pilgrimage
Digitized
by Google
4M fiswir ovraB wLken mumw.
I the wid« deseit of tinie, ivlMh «Bd» ia bfinging ub
out upon the holy gooaad wJberaon the Son of Hbn was
cruoified for our ains; and lesves «8 kneelbg there, where
myrittls have bo«ved befove with sdorilDg faeerto, eramad
that sublimely solemn and imperishable monument ereecad
en the ti^ pliath otibe/aa^ date, and i2tft^ of Christ's
atoning sacrifice.
Ha'Tiag adverted to the SacrameBtB, as instHuted by
Christy let us turn mratmatba a moment to what is said
of prmskk^.
The fiwt that Christ is eaBed ihm «« W<»rd of God,** has
in it a deep and meaning emphasis* It tndicflttee dttt tiie
tradu uttered or acted out by himself, is the greit means
by whMi, through die iniueae^ of the Holy Sphrit, he
designs to save lost men. The main labor of his ministry
was preaching Che Gkxipel; that he might prepare hhi
Mlowers to undemtaad and teceire the offering of himseU
as a sacrifice fer the sms of Uie world. Tlos sacrifice is
tibte great burden of his Gospel, the crowning act of his
ministry ; yet in the act itself he spent a few hours only,
while in preparing &r it by pr^iching the €k>spel, be
consumed whole years. So soon as he entered on
his work, <' Jesus began to preach. He went about
preaekmg"
Again: the twelve were chosen from the beginning,
that they might listen to his preadiing, witness his miracles
and deaths and be qualified to preach themselves. The
ysrious commissions which the AjMistles ndoeived, were
commissions to preadi the Gk)speL Thehr high mandate
ran thus: "And he ordained twelve, that they should be
with him, and that he might send them forth to preach,
and to have power to heal sickness^ and to cast out
devils." Preaching v^ dieir chi^ work, miracles their
iiteidaual work.
Digitized
by Google
▼IBIQN or THE BLACK HOBiE« 40$
The second oomxniasioii was Btill more empfaadc ** And
&8 ye go, preach, saying, The kingdom of heayen is at
hand. What I tell you in darkness, that speak ye in
light ; and what ye hear in the ear, that preach on the
house-tops."
In the third commission, this chi^ work stands highest
and foremost. ''And Jesxis said unto them, Go ye into
all the world, and preach the Gospel to every creattu^/'
And to this last finished commission is added, by way
of historical comment, " And they went forth and preached
everpwhere, the Ltrrd vmldng with them^ and confimnng
the word with signs following."
And when the Master had ascended to heaven, having
left the broad mantle of his authority on the office of the
Gospel ministry^ the first preachers gsve themselves up
entirely to the execution of their high commission Peter,
John, Stephen« Philip, Paul, Barnabas, and Apollos, were
''mighty in the Scriptm'es;" and when scattered abroad
by persecution, "they rejoiced that they were counted
worthy to sufier shame for the name of Christ, and daily
in the temple, and in every house, they ceased not to teach
and to preach Jesus. They went everywhere preaching
the word."
In all this we see that the great burden of the labors of
the first Gospel ministers was just what we should expect
from the tenor of their commiasion ; not the administration
of Sacraments* but preaching Jesus and him crudfied, as
the only Saviour of men, through faith in his name. The
Apostles themselves took this same view of their work.
The Apostle Paul, addressing the dders of the Church,
says : " I kept back nothing that was profitable unto
you, and have taught you, publicly, and firom house to
house, testi^og both to Jews, and also to the Greeks,
repentance toward God, and &ith toward our Lord Jesus
Digitized
by Google
406 rOiOH OF THE BLACK aOK98
CbxisL And now, b^old, I go bound in the Spoil
unto Jerusalem, not knowing the things that shall befall
me there; save that the Holy Ghost witnessedi in every
city, saying, That bonds and afl9ictions abide me. I
know that ye all, among whom I have gone preaching
the kingdom of God, shall see my face no more.
Wherefore, I take you to record this day, that I am pure
fi-om the blood of all men; for I have not shunned to
declare unto you all the counsel of God." Not one word
about his ever having adminbtered a Sacrament ; yet he
had declared « all the counsel of God " — had done his
whole duty, and was pure from the "blood of all men."
Take that roost remarkable passage in Corinthians: "For
Christ sent me not to baptize, but to preach the Gospel.
And my preaching was not with enticing words of man's
wisdom, but in demonstration of the Spirit and of
power."
The points that we have now reached are these .* FtrH,
The Sacraments were not designed to convey life and
pardon to the soul, but were designed as symbols and
outward representatives of the results of Gospel truth and
of the work of the Holy Spirit ujpon the heart Secondly,
The preaching of the Gospel vrsa the great and only
work in which the first ministeis wore out their Hves, as
the instrumentality which the Holy Ghost makes effectual
for the salvation of sinners, not by persuading them that
God has appointed the Sacraments to convey life, pardon*
and purity to the soul, but bringing them to repentance
toward God and faith in Christ Let us keep these
points of doctrine before the people; rememberiDg that
eternal life or death to ourselves and others must be the
issue of the effort we make.
It is, however, not to be inferred, that those who hold
this view of the importance of preaching, ascribe its
Digitized
by Google
TWOH OP THE B^AGK «OMn. 4M
e&dencj to tha humaa power of tho preaeker. Some
have fallen into this error. To make eitlier preaehiogf or
the Sacrampats the source of saving Graoe^ exalts die
Buman power which wields them into a, God« In either
case, the preacher takea the place of the Holy Spirit, end
uses the proacbing, or the Sacrament^ as an imtmmmi by
which he saves the. sinner. AU aaving power reaidea in
God; human power is nothing in either. In preachings
the man is put out of view behind the commission he
bears. The preacher should present Christ as he would
a large picture, so that the congregation may not even sea.
tlie ends of his fingers. I would then guard against th»
error of relying exclusively on preaching for eucccaa
The tendency of this error is toward the multiplication
of human artifices, . management, and trick, for the
immediate and enlarged effect of the ministry. I would
have no art but simplicity; no argument but truth; no
power but of God; no unction .but from the Holy One ; no
flashing fire but from the true altar. The majesty of the
Gospel disdains all misdirected artifices of human wit to
give it effect; nor does it need the gaudy trapping^
of human rhetoric^ or the idle flouidshea of theatrical
eloquence, to give it the finishing touch. There is a
growing disposition in our hearers to run after popular
men and popular measures; to find and ieast on sometliing-
novel or dainty, rather than to seek for the aimplieity
of truth, and the power of God in the appointed services
of the sanctuary. Shall we basely pander to their vitiated
appetites, and give them a Gospel moulded after the
fashion and imbued with the licentious literature of this
jovial age ; or shall we take " the sword of the Spirit,'*
and hew their sickly sentimentality and errors to pieces t
Shall we feed them with the flowers on the papered walls
of the dining-room, or give them the "bread of lifel"
Digitized
by Google
408 VISION OF THB BLACK BOBRB.
The Gospel minister is rightly to diyide the word of
truth ; to separate it into its several offices ; to point Uie
arrows of its power and make them sharp in the heart
of the King's enemies. When this great work ceased
during the middle ages, and the two simple Sacraments,
instituted by the Head of the Church, were artificially
converted into sources of Grace and Saviours of sinners,
moral blackness, bondage, famine, and death held an
unbroken sway over down-trodden millions. Five other
Sacraments were added to these two, framed oi:^ of the
most abused and perverted things. Soon this whole
cluster of corrupted and multiplied Sacraments had come
to be regarded with superstitious awe, as though, by a
miraculous charm, they imparted new life, and holiness to
all who received them. Meanwhile, the Scriptures were
locked up in dead languages, unknown to the people, and
almost unknown to the lower order of the clergy. Oral
tradition was the law, and its expounder and minister
the spiritual despotism of the hierarchy. The ritual of the
Church became excessively cumbrous with silly rites, and
i^ligion wais supposed to consist in a strict observance
of its forms, and to have so little to do with private virtues
of character, that one was reputed remarkably holy,
while, to the knowledge of all men, he was scandalously
immoral. The << black horse," with his rider and yoke,
kept the field, spiritual &mine reigned, and the cry, "A
measure of wheat for a penny," pealed over clergy and
people.
The great Reformation iroin Popery had its origin in
the secret study of the Scriptures by the Augustine Monk,
and was carried on by the public preaching of the
Gospel, thus brought again to the knowledge and
experience of the preacher. The soldiers o£ Christ
brought again from their armory the long unused tmotA
Digitized
by Google
rtBlO^ OF TBfi BLACK HOIUC. 409
i0f tbe SpM: ; they drew it briglit and gleaming from its
fusty Bcabberd, trained themselves to its use, and
•ticceanftiliy wielded it in the great work for which it
•wa« d«^gned. Then again "it pleased God, by the
fboHshtiess of preaching, to save them that believQcL"
Soon preaching came into eager requisition; and
die rider on the black horse, seeing, if it were not
discontinued, his yoke would be broken, tried to suppress
it. Dungeons were opened; fkggots piled; fires kindled;
the Valicaii tibundered; blood streamed; demons yelled;
martyrs shouted and fell; but, amidst all, the word
of God ran and was glorified.
Notwithcrtanding all this, even in the view of heaven,
as when John in prophetic vision saw the " black horse,"
and heanl the cry, ^ A measure of wheat for a penny,**
Ibere was something precious on earth, and God had
l^en a charge respecting it, *' See thou hurt not the oO
mnd the i&ine."
When David had prepared a place for the ark of the
Lord, and had set it in the midst of the tent which he
had pitched fbr it, in the Fsahn which he delivered into
iSbe hands of Asaph, he thus calls on the house of Israel :
'•-Be mindiill, always, of the Covenant of the Lord,
which he bad commanded to a thousand generationsi
even the Covenant which he made with Abraham, and
his oath unto Isaac, and hath confirmed the same to
Jacob for a Mw, and to Israel for an everlasting
Covenant, saying, Unto thee vnll I give the land of
Canaan, the lot of your inheritance ; when ye were but
fisw, even a few, and strangers in it. And when they
went from nation to nation, and from one kingdom to
another people, he suffered no man to do them wrong;
yea he reproved kings for their sakes, saying. Touch
ml nrne anointed, and do my 'prophets no harm** Here
36
Digitized
by Google
410 TtfltON or TBE BUICK ROHSBi
God^s ahftrg« and reproofe, given to kings, coaoenuDg fab
anointed ones and prc^hets, coupled wkh the mentioa
of the Covenant made with Abraham, even tfa« enfrtote^
Covenant, commanded for a thmuand gmenUiomi aeems
to have a higher reference and eignificane^r than pertains
to the merely temporal blessings of his people, iind maj
serve to explain the meaning of the words in the leixX,
" See thou hurl not the oil and the wine "^^*^ toqch nd
mine anointed, and do my prophets no harm."
Furthermore, it is said of the " two witnesses," that
shall prophecy twelve hundred and sixty d^ys, clothed in
sackcloth, "if any man will hurt them, fire proceedetb
out of their mouths and devoureth their enemies; and
if any man will hurt them, he must in this maimer it
killed" The charge not to harm or butt, and tiia
threatening of death to those who should kill them»
corresponds with the charge given to the Pope in tlm
text, ** See thou hurt not." The appointed time during
which God's people were to be tried, corresponds with die
twelve hundred and sixty days <^prophecying iit sackctotii
by the anointed ones and witnesses of Jesus. Whatever
of mortal suffering, that which was precious in the sight
of Heaven was not to be hurt. ** They may $latf me,"
said Paul, ** but they cannot burt mb." In a natural
sense, they might be killed ; but, in a spiritual sense, thej
were not to be hurt. As from the treading of tiia
wine-press, the urine is not hurt or destioyed, but flows
more freely, though the very lees be wrung out, and
comes pure from the hand of the refiner; as from the
oHve the 0t? is not hurt, but exudes by the heat q£ tiie suft
or fire, or by the strong compression of the substance
which contains it; so persecution would hut purify the
saints who keep the testimony of Jesus, whatever they
may sn&r. They are precious in the sight of the Lor^
Digitized
by Google
maox or tae vu^om. ttomuk m
tB aia da and wAb» adm^og m^3» A^ 4ueb they ace not to
tie kart IhoMgii, in a humaa aei»6e» thay may be injiued^
and even elain ; yet their blood will be avenged. Of theio
it IS' said to the rider od the black horse, ** Touch not uAue
anointed oae»-*^o my prophet0> my witneaaes wh<^ pruKh,
BO harm — tee thou hurt n^t'tbe oil and the wine."
. Ston alter the aaoeiwioii of Jesus, Christianity wa^
propagated throi^out the civilised world by the preaching
of the Gospel, nourished by the blood of martyrsi and
jkept pure through suffering, under the persecuting power
of p4igan Rome. The elavadoa of CoiMstantine to the
thrcme, and his conversion to Christianity, delivered God'a
people from the spiitit of pagan persecution, and gave
outward peace to the Church. But when a smile from a
throne, in lieu of a death of martyrdofOi awiuted a con^iert
to the Christian faith, the spirit. of the world crept into
Ae Ghorcbi and the cause of truth waa injured rathei;
thaB aided by nominal converts and worldj^ pien^. Nearly
the whole Church was again corrupted by prosperity, a^
it had been previous^ purified by tribulation* No soonev
were Christiaas delivered from their heathen advezvaries,
than they began to persecute one another* The charactei^
of the B^man power having been changed from pagan to
ChristiaB, by the converaion of the EmpercH:, gradually
grew iq> into a spiritual despotism; and its officers became
fords over God's heritage^ Those who were the reputed
guardians of the Go^el of peace, c<^ying the example
of the blind idolators of heathen Seme, strpve to maintain
Christianity by the very means that had been tried in vain
to destroy it» Persecution for conscience's sake revived ii»
another form; jMiipal instead of fiag<m. The Roman
power in another form, ChriUicM instead of heaAeUf
fnaintBined its dommeering ascendency; and those who
adhered to Che genuine truth of the Gospe)^ as firal:
Digitized
by Google
41^ TBUOK OP TH£ BLACK BOtJOL
preached to the saints and deaM rrbk die blood cl
martyrs, were slaughtered, burnt, imprisoned^ aod torUuod
in every way the malice of man or fiend could invent.
All this had its origin in that "femine of hearing tibte
words of the Lord," which th^ man on the black horse
brought over the land. Such times of trial andpersecution
marked the ushering in, and advance of the Re^rmation ;
and that they continued from age to age^ is a truth too
promment and glaring to be questioned or disguised. Tt is
not the Uoodless triumphs of the Gospel of peace, of whidi
we read in the history of the Ckarak, so called, but
grossly misnamed; rather does it seem a transcript of the
records from the archives of Pandamonium. The right
to persecute those unto death who advocated doctrines
drawn from Scripture, and held to that Divine authority
as the only and sufficient rule of faith and pracdce, was
openly maintained and unsparingly exercised* The
people of God who would not be coerced by it, feA;
indeed, they lost their lives hj pressure and ^re; bat they
were not hurt^ for their tribulation wrought the triumph
of their faith. The &I1 of every martyr spread dismay
through all the legions of the destroyer, and struck like a
death blow upon the head of their haughty and malignant
leader. The feet of the ** black horse,'' set «po& the
bodies of many of the samts, stamped them into povmter;
but could not annihilate one lonely particle* He could
tread down and dii^>erse, but had no povirer to axrest that
xe-prodocing process by which the ashes of one martyr
produced a thousand more ; a process which caused^ the
valleys and mountains to stand thick witib a harvest of
saints already ripe for the heavenly gamer.
' To you, my brethren in the ministry, is committed the
Gospel of the grace of God, as the great instnimeat
c€ en%htening and saving the world. Through tfait
Digitized
by Google
VISION OF THE BLAOIt ttOlUlt. 41^
fnstniinent, wielded by a called, holy, living tnimstry, Ite
Holy Spirit operates upon the great mass of BUrrounding
evil, working good in the midst of it Here is the confiiet
of light with darkness, truth with error, purity with
corruption. During the strife between elements of such
utter contrariety and iireconcilable hostility, for long ages,
darkness seemed to be victorious; and true religion not
only apparently vanquished, but almost actually exdnct
Neverdioless, in* the written fbrin which God gave to hb
word, its integrity has been preserved ; and in the living
ministry which he has kept up by his wondrous providence,
a perpetual security both to the instrument and the visible
hand by v^icfa it is vt^elded, holds foith the certainty of a
final triumph in favor of his cause. It may be believedt
that the Gospel will always remain pure and uncorrupt
in itself, giving out its power, till truth ' shall everywhere
prevail, the worid yield to its sway, and all human things
settle down into the peacefbl calm of Hght and love. But
^e Church, in all her departments and members, must
first be freed from all corruption, and kept pure, until het
influence shall be felt as simply benign. Then she shall
become a widening circle of lights, radiating truth from
Christ, her central blaze of glory, through her ministry,
whom Us right hand uphdlds; and* then all her ordinances,
as '* mysteries'' committed to her stewardship, shall be
seen to operate, not in the darkly confounding prodigies
<ft alleged perpetual miracle, but in the simple richness
of that light of knowledge and of life, wMch, as trough
all her minislries, so also Enough all her symbols, shineth
from her glorified Head.
When primitive Christianity arose in its native purity,
white as the unsunned snow, it went forth conquering and
to conquer; it gained strength from one victory to achieve
imother; error fell before it; paganism, as if smitten by
Digitized
by Google
414 VISION OF THE BIiACK BOBSI.
an invidible hand, for^opk its ehritie; clarlcnefls receded
before its advancing light; bulwark, tower, and temple
Grumbled. Mohammedanism, red as the blood-stained
murderer, came forth with a great sword to make war
upon it; and then popery, dark as the blackest nudnight,
turned against it And, among all the enemies that
Christianity ev^r had, or has now, in her warfare on
earth, popery is the very worst And shall we make peace
with popery} It has tried to reduce Christianity to a
religion of forms, ceremonies, and sacraments, Christiaii
in name only; it has pervertedi mutilated, disguised,
deformed, and overlaid true religion with corrupt additions.
I know that popery does not exercise the uncontrolled
sway it once did. Its harsher features may be seemingly
softened. The thunders of the Vatican &re no longer a
terror, but a jest. Yet still popery, by the use it once
made of its power, has left, in the history of the world,
impressions of its true character, which no sophistry can
disguise, which no time can efface, and wluch are so
closely fitted to its prophet symbol, that hlackneis is still
its appropriate designation, and bondage its prominent
characteristic. Remember its taunting boast, that it never
changes. Then, according to its own infallibility, it is the
same popery that was degraded, loathed, and cast out to
utter abhoiTence by our fathers; the same in haughty
intolerance which, in other days, lorded it over God's
heritage. The same popery, that built its throne on the
necks of men, and environed it by a lake of human blood;
that crushed civil liberty, and slew the saints of God.
Shall we make peace with popery 1 By the blood and
memory of martyrs which it has slaughtered, by the ashes
of those who fell in the fires it kindled, by the dust of the
thousands of saints it has scattered to the winds, we are
entreated, urged, conjured, commanded, to stand fast
Digitized
by Google
.TWON or TH8 BLACK HORSB. 415
against its oncroachtnezits ; to quit us like men of God, to
be staunch, unyielding, invincible, unwearied in defence
of the doctrines of the uncorrupt Gospel of Jesus Christ.
Oh! let the glorified spirits of martyred worthies, who
counted not their lives dear to them while contending
in the same noble strife, but fought to the last sigh they
drew, as they gaze down upon you from their loHy citadel
of triumph, mark your earnestness and incessant toil in
contending for "the faith once delivered to the saints," and
in bringing sinners to trust in that Mediator alone, through
whom .they ascended on high. Mighty group ! ye died
not in vain. We will bind ourselves by the name of him
who liveth for ever, to strive to preserve, unimpaired, the
blessings and privileges bequeathed to us at such a cost ;
and as we have received the charter of our faith and
freedom stained with the blood of the holiest and the best,
rfttber than hand it down to those who may come afler us,
torn, mutilated, and blackened, we will dye it afiresh in
the tide of our own veins I
Let others make peace with popery, if they will ; let
them enshrine it in their Churches, plant it in their
families, and receive it into their hearts. Let them adopt,
if they will, its modified errors — ^baptismal regeneration^
cucharistic remission— diocesan succession from St. Peter.
Let them if they will, place the Sacraments above
preaching, rear up theological seminaries to manufacture
men-made ministers, light their candles, I'ead prayers, make
their priesthood a sinecure, and dress it in papal robe and
surplice ; but here is a companv of men, every one of
whom I can pledge to the maintenance of the doctrine
of justification by faith alone-spiritual regeneration by
the Holy Ghost — entire holiness of heart and life as
essential to the enjoyment of God now and for evei>—
iireachers, not priests; laborers, not drones; men of one
Digitized
by Google
416 ' VISION OF TBB BLACK HORSB.
liook, of one work. Go on, ye men of Gtod ! in your
work of faith and labor of love. The triumph of the rider
on the black horse shall end. The same hand which
described him when he first appeared in prophetic vision,
also penned the decree of his overthrow, and wrote down
his doom. Already the light of ike Qro^)cl, undimmed by
the clouds of canons, councils, and fathers, is gleaming
upon, the gloom of ages and the ghom of milHons.
Already disorder and con&sion are in the camps and
ranks of the trained legions and long enslaved minions
of darkness; while the world is fast fi^eing itself from tho
papal yoke, which, for .auoisessive centuries, has held the
souls of myriads in the debasing vassalage of absolute
despotism.
Oh I m^iy the light Gontinue to shine in sprea^Rng
splendor, till the glory shall be upon the cottage and
pallace, the valley and mountain, the earth and the ocean;
till nunneries and inquisitions— the harem of the priee^
the prison for the heretic, shall moulder into dust^ the
yoke be broken £rom off every neck, and tiie black horse
plunged into the native shades of his own mtakj den,
leaving the world free from the curse of the " nt^p oEfoHi**
to feed joyfully on the bread of life, without measure ot
price ; and leaving the Church standing forth io vestal
purity, with celestial beauty around, and the glory of God
in the midst, till the plaudit and gradqw welccvBie shall
proceed from the Great White Throne^ "Wbll dorb
GOOD AND FAITHFUL SEBVANTS ! KnTBRINTO THB J0¥ OF
TOUR LOBD."
Digitized
by Google
SERMON XX-
ON THE JUSTIFICATION AND CORONATION
OF THE MESSIAH.
BY AEY. A. CAMPBBI.I.
CfBeOuMjf, ViiiginuL
"WidMrat ooolroiTftny grMt ii ttie myitery of godline<i: God wm
mtnifest ia the fleih, joftiAed hj the Spirit, f e«ii by' tngeU, preMlwd
to the Oentilei, believed on in tbe worH received vp to yloty.""—
1 Tim. iii 19.
"But we fee Jesiu. who for a little while, wai made lesi than the
■ngelf, that "bj the graee of God he might ta<te of death fbt> all, fof the
■offering of death, crowned with gkvy and hMior.'^-^Heb. ii. 9.
Thb destiny of a man, a nalion, an empire, a worlds
18 sometimes suspended, and consequent upon a single
event On one act of one man, God, in bis infinite
wisdom and benevolence suspended tbe entire destinies
of the world.
There is but one centre in every circle; one centre
in the solar system; one centre in the universe; and
one central idea in nature, providence, and redemption.
Around that idea the physical, the intellectual, the moral,
the spiritual universe revolves. If God delights in
number, in variety, in magnitude, as the universe attests ;
he also delights in simplicity, in individuality, and in
nnity. Hence, one law is but the result of the centripetal
and centrifugal forces of the universe. And from the
Digitized
by Google
418 jnSTVICATION ANd CORONATION
oontinual antagoDism of these forces, arisfe dQ the mteor,
the beauty, the life, and the happiness of all the empirea
of creation.
But to man — ^fallen, ruined man, to his dim vision, in
(iiis murky atmosphere, notwithstanding all its ox^er,
harmony, and beauty, the univette. at has peculiar
angle of observation, appears, as ''a maze without a
plan/' He sees an aHemation -of light and dat^oiess ;
of good and evil ; of beauty and deformity ; of pleasure
and of pain ; of life and death. Jaundiced widi «iD, to
nis moral visual' the evil trani^ends the good ; comiptioa
and decay loxutiate on youth and beauty; adversity
treads upon the heels of prosperity; death and the grave
triumph over all. WhUe, to ' th<6 enlightened eye of faitfa
and hope, God, in nature, in providence, in grace, is only
" from seeming evil still educing good, and better BtiH»
and better -thence again fn infinite progression.'* Sm,
indeed, has reigned even to death, and to the desolationa
of the grave ; but grace reigns to eternal life, and glory,
and blessedness, through Jesus Christ our Lord.
We thank God there were two Adams. Adam the
first, and Adam the second. If, by Adam the first, came
-sin and death into our world ; by Adam the second, have
come righteousness and life. If, in our relation to the
first, we toil, and sicken, and die ; in our relation to the
second, we repose, we convalesce, and live for ever. If,
by the first, we have lost Eden and life ; by the second,
we gain heaven and immortality. If, through one man,
** sin has reigned even to death ;*' through another man,
grace reigns through righteousness unto eternal life.
Truly, then, with Paul, in our text, we exclaim, " Great
is the mystery of godliness : God was manifest in the
flesh, justified by the Spirit, attended by angels,
announced by prophets and apoQtles to the nationsy
Digitized
by Google
Mieved^'on m tbe. world— 4)7 Jew and G-Teek» and
£a|i)ly^glQrifiBd in bfiaveo/'
0£ the few predicates in die paasage conce^og the
M^Mgiah, BO dutxaaibf, cnandtated by the Apostle^ as
4SQawtittttbg the great m^tery of godUneas, aad of
.rsdemptiooi we select but <we, for our present
.cooflideratioD, edi^catiiHi, and coiDfi>it«
Before atating our pce^eat tbemoi we must prenuae a
jp^n^adc or two on the term mastery, ca on the phrase
The term mystery, does, not always, in its broadest
sense, indioate. aomethji^ incomprehensible. If that
.wece its tmiform acceptation, Paul spoke amissi when
he saidy "Behold, I show, you a nystezy: we shaU net
ail sleep, but we shaU all be changed ; in a moment*
m the twinkling of an. eye,". &c. This was once a
mystevy, but it ia not now a mystery. In other words
it wse once asecret; butit is not iu>w a secret. Formerly,
the condition of those living on the earth, when the
Lord would come, was net known. It was then
incomprehensible; but it is not so now. The gospel
itseir was a mystery, while indicated only in Qrpes, and
figures, and prophecy ; but now it is a mystery rerealed.
TM .calling .of the Greatiles, in the same sense, was a
ipystery, hid and kept secret for ages ; but is no longer
a mystery.. '<It was given to the apostles to know the
mystoriesof Grod" — secrets hid from ages and generations,
but now divulged.*
There are yet mysteries unrevealed, concerning ** the
Man of Sin," and the fortunes of the world; but, in
Christianity and the gospel, what were formerly
ipysteries, are mysteries no more. To call things, that
Digitized
by Google
420 JUSTiriCATIOM iUf O « OOaaNATION
w<Mrd beyond our text, and .to mako. «iwry, tUng a
0^8tery ; for, indeed, tbena is noduag that vro. can folly
coxQ^rehend.* We cannot compreliend the union of
nody and aqul, in our own peiaons much leas the union
of Father. Son, and Holy Spirit in .one God. $ut the
mystery of godliness is not a mysterj of that ^dasa. ll
is a. mystery, developed and jrefreialed hjf fiut Holj Spjnt.
If. then, any one be ]g^Qraat of this mystery, the ^in
lies upon himself As Paul says, ". Let Jm^ b^. ^er^At,**
presuming it to be Toluntaxy.
To many, I fear, this sifigle . item embraced in
mj subject^ is still a mystery unrevealed, or a seonst
unknown. Let me, Jthen» ask, and let . eiTBry one whe
hear, ssk himself, what means the dedaratmn, '* Jesua
ws^. justified by. the Spirit." I am told, that it is o^
the spirit ; hMt.^pirUt in. contrast with JUfkj aeb^ these
terms» ^h, .and tptrUt are found in the. original €rreek
text, without, the definite article. LiteraHy, it is alledged,
the original reads, " Grod was manifest in flesh, justified
m Spirit, seen by angels;'.' and, it might be added,- in the
same style of criticism, "preached in Ufitions* beiioTed
in world, received up in glory; oti **m ^ warld, and
in a glory*" This is, in truth, hypercriticismy aa nasooiid
as uncouth. When* and in what , manner, waa GtMl
justified in Spirit — by whom, or by wiiat ^iritt
Griesbach gives another readings which sound crilieiaei
and the context approve. It has not, indeed* a majerily
of ancient noanuscripts, now knowxv to si^M^n it; but
some other genuine and approved readings have not
It is, however, one which ,the context and the Aob of the
case approve. It is read, ** He who was T"%wtf^ in
• BonuuDUisiSS. 1 Cor.zv.
Digitized
by Google
' ' ' or mtg MSffltAtt. 4^1
tb0*fltirii/'^'(i:b»elff,God; in the persoii df Jesttd) ^ wad
jiittdied by. Che Spirit." The woxk of the Holy Spirit,
primairiiy, is to testify of Christ, or, that **'Jesu$ a th4
Okrui/*''^o sostahi his pretetisions, to prove his mission •
and thcrehy to com/ict (not merely to conrinee,) the
world fit sin, in rqeeiing him» and to ctmvince (not to
cottriotf) -the worki of rigfateonsnesa — ^hia r^hteoasneas
agttinac the cahimnies and the condemnation of hb
enemies. • It was not the fanman, Or personal Spirit
of JMisdAt justified him; It was iBm Spirit of God
that justified all his pretensions, against all Uie false
ebargesiind cahmmies of the worid.
But dietaak which we now assume, is to develop the
most important item of the mystery of godlmus, namely,
That the sttfaject of this proportion, whether read,
<'Gk»d wfiis manifest in the fiei^," or "He who was
manfitet^ in the BeOi," ** whs jfustified by the Holy Spirit:*
In- any case, there are but five predicates of the subject
of the proposition, unless we suppose the mystery of
godlmess itself was this -subject of the proposition.
Sboold this he assumed, then we have six predicates
—•'God manifest rk the flesh," would be' the first;
*' Justified by the Spirit,'^ the second. But, doesthe term
justjfyt mpp^f to a person, car a proposition f " Seen by
an|^" is the third predicate. But was a mystery, or a
perscm, seen by angeb ? &c. *^ Preached to the Gentiles,"
thfr fctneiiL '^Believed on in ^e world/' the fifth. These
scarcely apply to a mystery; rather to a per$on. " Received
up to gk>iy," the ttxth item. But, was the mystery of
godliness taken up into heaven t
It most, then, be conceded, that the words, '^Qod manifest
in tke^esk/* are the stdffeet of the proposition. Of the
*Hbi §at Thso$,
Digitized
by Google
iS2 jusTivwAVMjr Ama ooaonation
Cve ^tttod pvedicBtaf onncemmg faiin^ v* Imve
the fiat named* te eaafiadallj fuiidsmental CoUb fievaraUe
rec^tioD <m eax& ; and* ukuDatBly* to hiB tcannMdini* as
LoBD er Ail* in beareB.
Tke present enqtuy is* What is the kaportnf the §Kt
affinned in the woedk ^^Jtui^fied h^ the apiHtr' To
develop this faot» in its Sce^tuxal import and bearii^
is of traueendent importance. Itastandii^ at die heacl
of the si^lime pradicatasoC the Lord Jesos ; and, if any
one please* attfaekead of Hie gvand mystery ef godliness,
obviously suggests its prisaajry impoxtance.
In conducting the mind of a Bible sindent in sadi an
inquiry as that proposed* it woald seem expedient i*^
I. To indicate the neaning cf the word pM^^.
II. To inquire into its appositeness to the Lord
Jesns GlniaL
III. To asoertain the time* place* and the oircemttaaDae
of his justification.
IV. The consequence thence resulting in his
coronation* bs Lord of all* and the commenoement of his
reign*
I. To indicata the meaning of the tenn josdfy,
it must be observed* that it is a farmuie term. It
implies* that a penon has boon accused; that aa issee
has been formed ; and thai the allegations have been
heard* eaeamined* and satiafectorily refiited, before a
competent tribouaL In consequence of whidi, lihe
accased is oAciaUy pronounoed tmt guUiy, legafly
righteous, and absolved from all'blame in the aOfaiCi
But, there is evangelical as well as legal justification.
There is justificatiou by graoe, as well as justification by
law. It is, therefore, important* in this ease, to eppceciafee
fiiUy the difiereoice between legal or fi)ren8tc jiMtifiration,
and justification by grace* or favor. In the latter* there
Digitized
by Google
mum httva* beeo the gnik of tieu^ieinotiy ebe ite
accuflad could not hare been justified by &Tor. la legal
jufltificafeion^ the aocuoed mnst have been proved to be
innocent. In evangelical jufitification» the justified muet
have been proved to be guilty. It foUowfli, then» thai
justificationt by grace, is only equivalent to pardon, or
finigiveneaB; It.is called jusdfication, merely, because the
patty thua justified, is treated as though he weie innocent
of the guilt ftlkged and proved. Henoei it is said, ** To
hkn that belietveth on him who justifies the ungodly^ hia
faith is counted to him for tigfateousness/' But who dare
say, that he who, was " God mani&st in the fleshy was
justified by grace! Ke. was holy, harnaleiy^ . and
undefiled by sin, and purer than the heavens, that only
witnessed sin* '- ,
But there is, besides the legal and evaogdical sense
of the term justify^^a fif^atxve use of the word. Jesua
was accused of hypocrisy, as pretending to. be God,
. while, as they alleged, he was no mone than man. He
was accused' of inqpostuse, and of being leagued with
'* the prince of demons," He assumed to be iks, San
of Chdf in its true, Htenki» and unfigurative sense. And
becansB he was - audibly > and visibly reoognized at his
baptism, by a voice firom heaven, declaring him to| be
trdly and liceraljiy CKmL's only begotten and well-beloved
Son, and, by the • desceat of the Holy Spirit upon
his headi identified and visibly marked out as 4he
pexsMn to whom the omdes of Jehovah apfliad*
it may be alleged, that be was juitiied &cm such
i0iputatiei9d 'by the Holy Spimb' 'But,^aC' most^this was
only private and figurative, being" without formal trial,
aecttsadon, and whiie he> fob merely acting out
the duties of a pnofAiet It does not meet the ea^ of
'■ legal evangelical justifitfation^ indicated by Pttul* trhea
Digitized
by Google
434 JUSTIFICATION AMD COBOKATION
the Lord Jesus had passed a final* aod {brraal triaL
Paul makes the declaration in our text, after he had
been accused, tried, and condemned to die, hj both the*
ecclesiastic or sacerdotal, and the political tribunal under
whose supervision and judicature he had apent his
life.
This will sppesT more striking and concluBive, 'kam a
careful perusal of his valedictory address to his diaciples,
immediately before his trial and condemnation to death.
In that discourse, he intimates to his disconsolate friends,
that it was etspedient, nay, better for them, -diat he should
return to heaven, and send a third person, of equal power
and glory, to plead his innocence and his cause, than
that he, in his own person, should continue with them,
and plead his ewn cause. ** When," said he, "my special
advocate, the Paradete, shall come, be will convict the
world of its sin in repudiating me, convince the worM
of my righteouaness, because I will be honorably reeeived
into heaven. I will xetum to the bosom of my Father,
and your Father; to my God, and to your God. And he
will convince aH men, of a future and 'final judgment
after death, and of an eternal reward."
To this effect, he spoke to his friends and -eonfidantt,
before entering upon the last scenes of his supezfativefy
eventful fife. And heie we are led moi^ appropriately
to the second item of importance, necessary to our just
conception of the grand ftct, asserted in our text, namefy,
the appositeness of the declairationi chat ''he was
justified by the Spirit."
Wben vre reflect that his sun had set behind a dark
and portentous doud; condemned to the cross of a
Roman slave, and that, too, by God's own vicegerent^
the high priest of his own nation; and by the dvil powen,
that God had ocdaitted over his own country nsoA people.
Digitized
by Google
OV TUB UEMBWa. M5
iLwoaH sewn oaifeMmif if oot Ibr e(»itdmporarie6» at
least fi>r posteority, in all eonuog time, that her
chanioter Aould be more than re-inBtatod— •indeed*
glorified above all rivalry and oompedtion with any
aapirank that ever had aooght or obtained a mitre or a
crown.
This view of the ptemiaes suggests to ns the propriety
of, formally inqniring* in the second place, into the
apposifieness of the tern ju$iify, as here applied Co the
Lord Jesiis. Christ. . 3ach' an inquiry natcffally leads us
to the closing scenea of his life j.esperiaUy during his
last trial and condemoauon. It was^ indeed, JifenaHy true,
according to ancient predictions, that " he was nmnbwed
with transgressors," that " he died with the wicked f* and
thjit, too, as thou^ ha had been convicted of blasphemy
agai^vst God* and .trefisen against the • government of
Rome. . , .
It is well for us» that his last trial and eendetasiatien
occupy so large a space in -the fimr GhMpels, 90d' are
given to us with so.nyioh circumstantiality atkd det^ul
The trial of Je8j# does not^I fear, occttpye con^eqk>tldilig
space in the minds and hearts of oar conieaqporarieai
Thei greal palpable £M)ts are^ however, «ll chat we cUn at
present note^ . . « ....
The snm of the allegations agatnst him is, that he
claipaed two thronea--4iie throne of Grod, and the thtone
of Caosi^-^the gov«nuD9»t of eartJi and heaven* 'He
daimsd to he the son of I>avid, aooording to th^ flsali^ to
whom, prospectively, the empire of the world beilongedi
and the Sen of God, according to a Divine naCuae^ to
whom» not only the authority of earth, bikt also -that of
heaven belonged* This was, indeed, often hint^, alluded
to, and« indeed, aseumed by himaelf and his ^fimnds, some
of whom loot^ with, a siDgk eyej net naraly to the
37
Digitized
by Google
4S6 ju8Tm«A9iMr mkp oosonation
io«T68 and fishes^ but to pcoviDcial cfowni anfl fM^trea
under his administration. These asamnpdoQS had sotne
way readied the ears of both Herod and Pontius Pilate,
and other oontemporaries of note at that day. But the
narrative of his trial and oondenMialion will place the
subject more fully before our minds.
It is as follows : —
' In eonseqaence of bis doctrine and miracles; and,
especially, because of his developments of the hypocrisy,
arrogance, and pervenlty of the Pharisees, the Scribes,
and the Rulers of the nation, they madiinated his murder,
and the annihilation of his party. At their great paschal
anniversary, during the last year of his pttblte ministry,
while they were concerting measures for his apprehension,
ihe Devil tempted Judas to embrace the opportunity of
betraying htm into the hands of his enemies. From his
native cupidky, he readily yielded to the temptation ; and
aeon finding an opportunity, he delivered him up Into
their hands. The Chief Priests, the Scribes, and the
Blders, immediately became his accusers in the court
of Caiaphas, assisted by bis father-in-law, Annas, to
whom they first tendered him. False witnesses vrare
sought with great avidity and dtltgenoe* And stich,
it appears, was die popular opinion of the Saviour, and
awe for his person, that they had almost failed in finding
the least number which the law required in such Cases.
**At the laHt" says Matthew, ««they found two false
witnesses." Yet^ all that they could allege against him
was, that, on some occasion, he had said, '< Destroy this
temple <^ God, and I wiH rebuild it in three days." This
he had not said in the sense which they desired to give it.
But it answered the purpose of the High Priest's court,
in any way to prove that, being a mere man, he had
Maspheigouriy aasomed Omnipotenoe, or co^equality with
Digitized
by Google
Ood. Bm tfa»' witiMBseB disagfeed sa muds ia ^eir
odier tttts^reeenestioiis, that it was m fbrm» aa well as
ia aabstaace, illagBl evidence* Moot UBwajimrtably> ia
^airoor coacepdoaa of law and erideaoe, imperiUiag
Mchaometar or life, iie waa conapdled, under a etAoam oadi
or adjuration, to swear against fais own life. But, he gave
them a response, under that solemnity^ m the affirooative,
that he was the Christ, the Son of die Bkssad; which, in
their senses iwss Idaspfaaiay, heing^ as thej alleged,
^'inakiog hiassetf equal wkb Gkid.'' Bn^ instead of
mitigating his ofibaoe, he adds^ that they should yet see
him oa die i%ht hand of the Ahni|^ity, toming ia die
akNids of lieaveo, to judge the world. TUs, in their
•ooQStmctiaa, was Uatfifaemy against Gad. hx their
judgment^, as the supreme coatt of the Jewish nalioii,
they ptonounced him ** guilty of death." . Immediately
on pco&Onciation of this sentence, the moiK aided aad
'abetted by his aeeosers^ and the comt of ihe High Ciiest,
proeded to show him every fbim of indignity, to degrade^
and to intuit him, in e?ery conceivable way. They spit
in his face, buffetted him, blind-Mded hSm» smote lam
with the palms of their hands ; and, in derision* said,
**'Pr6fhiocj to us who it was that smote thee."
But, although coademned by thfi eouit, **to be ^worthy
of deaths*' being tiibutary to the Roman govemmient,
and under its civil polity, they had not power to
enforce their decision; ^nd, therefore, resolved to have
him arraigned before Caesar's Court, then under the
administration of Pontius Pilate, as Covemor. But,
blasphemyi or assumed divinity, was not a mortal sin
under the Roman law, which recognized the worship
of many gods, esseotially polytheistical in its spuit
and character. A new crime must be alleged against
him. He is, therefore, accused of trmuoj^. against that
Digitized
by Google
.^
iM JUSTIFjWrAVMm AXK)^ t}^ftONATION
govenakieitt, -becattse lie UClked of eotabUridtfg a new
kingdom { aikcl; tfabrefore, by impfication, assumed to
be a Idog. Ae a traitor, a treasonable person^ kiming
at !tbe WLprciauScj of the rtafSe^-in fact, a rival of
OsBsar^^bft is - indieted, and dd&wred up to Pondus
Pilate/ .
No 66oDer had Pilatfi^B wifa- heard of the commotion
among the people, and of her husband being called
upon to judge his case, than she sent to him her
omiaoos dream, with her warning, not to decide against
fann. '
Pilate, himself, well Itnew, tloit, on the part of the
Jews, it was i^olly- a work of enyy. Neverdieleas,
timeserving and unprincipled pagan that he was, despite
of her dream aad caution; despite of the upbraidinga
of his own conscience, having no goTeming principle
but his own political aggrsndizetnent ; in mockery of
i/n justice, washing his hands before the peopte, instead
c^ pttrifying his oonscience^ he commanded him to
be scourged, and delivered to the priesthood and the
infhriate mob panting fbr his blood.
While tiiey were making preparation for his crudfiidon,
a portion of the rabble, unto whose custody he was
committed, even in the governor's court» arrayed him
in an old scarieft robe, crowded hini with a wreath of
thorns, and piit a tnock sceptre into his hands — ^bowing
the knee, in derision, and hailed him as the Ring of the
Jews. Amid all this contumely and insult, *'as a lamb
before its shearers is dumb, he opened not his mouth.**
During tiii^ reign of darkness, in hb humiliation, his
condemnation having been extorted fh)m his own
lips, i^plxile witnessing a good confession before many
spectators, may we not exclaim with the prophet. Who
can describe the character of hk contemporaries, by
Digitized
by Google
OF TllK MSffaUB* '4)29
whose coundlfi and hanib he was betrayed, condenoed,
iDSulted, and crucified 1 Yet» in .all this, as teatifies
one of his Apostles, " When he suffsred, he threatened
not, but committed his cause/' and made his aj^al
''to Him who judges rigfateonsly.'' He is crucified
between two of the vilest malefactors, in the presence
of a world's oonrention» composed, not of Gentiles
only, but of Jews, assembled from every nation under
the skies.
No son of man ever possessed a sensidvenesa so
deUcate as he; and, therefore, no one can conceive of
the intense agonies which he endured. Forsaken by his
Father, deserted by his friends, moched and insulted
by his enemies, nailed to a Boman cross, suspended
between heaven and earth, he expired. The earth
trembled, the rocks were rent, &e suq withheld his light,
ijie heavens were in mourning. All nature stood a^ast.
He dies, not only the prince of martyrs, but he dies a
sm offermg, as "the Lamb of God,'' bearing ." away
the tm of the toorld*^
The agonies he endured, wtfe not mere physical
pain, though even that was beyond all our conceptions.
His Father hid his face in>m him, and his soul felt
the bitterness of his indignalion and desertioo. Even
the anticipation of it was a burthmi that covered him
with a sweat of blood ; while, in Gethsemane, he groaned,
in horror, at the approaching scene, and, praying, said,
^Father, if it be possible, let this cup pass from me;
but, not as I will, but as thou wilt" No sinful man,
familiarized with guilt, can eyer fathom the depth of
that agony, indicated in the utterance of these words,
'*My Godl My God! why hast thou forsaken me!"
A^r his resurrecdon from the dead, at difl^ent
intervals, he frequently held interviews vrith his disciples,
Digitized
by Google
43P JUSTIFIC4TiQW M«P 470KQNAT10N.
mfd gavo th€Qa laaiiy ia&llible jiroflis of }^,j:9saTtet&m
and personal identity | and, on his own assignadon^ they
w^ere present to witim^ hisaa^nsion iota heaven.
To Luke we are . chiefljf ^i^ebted for, the narration
of thia glorious scene^ 9^4 toD^^rid for. pur knowledge
of his triumphant entrance into heayen. .The fprmer,
in r his ''Acts of the Apostles," records the manner of
his ascension; an4 the lat^y in his prophetic Psalms,
makes the scenes of his entrance into heaven, and
reception there, pass bdbro us in ^U the aplendors of
the richest ipoagery. To the9e.we can oply; make %
brief allusion,
Having delivered bis last instructions to his. discipleSy
the apostles, ai^d led them out of Jerusalem, as far aa
to Beths^y; and th^nce^ again, ascendii^ the Mpunt
of Olives, while in the. act of prononnciag . uppn them
a fina) benediction, in a chariot of angels, h€^ slowly
and sublimely aac^ds to heaven. He does not
suddenly vanish from their sight, as a gleam of lights
or a vivid corruscation of lightning; but slowly and
sublimely mounts, in a chariot of angels f a faint vision
of which, Israel had, when, from his pillQW> at Bethel^
on a ladder, in a dima^ of glory, the angiels of God
were returning to their heavenly thrones, from a special
visit to him, concerning the ** Desire of a!} nations "-r-the
bright and " morning star " of Jacob.
Enrapt in beatific vision, gaising on the wake of gloiy
reflected from hia^ celestial train, while he approachea
the heaven of heavens, absorbed ev^ to an pblivioa
of theooselves, of earth, and all its glory, tbcj
stood, breathless, gazing, waiting his return* But, ii»
condescending sympathy, he sends back a portion of
his retinue, to inform them, that they need no longer
wait for his desceut again. ^
Digitized
by Google
09 TUB MESSIAa. 431
David, speaking by the Spirit, in solenin vtsioD of
this long anticipated scene, after informing us that
God's chariots are myriads of angels, opens to our
contemplation liis receprtion at the gates of the Celestial
City. From him we learn, that his preceding heralds*
soon as they approach the heavenly gates, address
the sentinels of the Eternal City in such words as liieset
" Lifl up your beads, you towering gates } you heavenly
doors, give way, that the King of Glory may enter in.**
The sentinels demand, "Who is this King of Glory?
Who!" His heralds respond, ''The Lobd MessiaR,
the Almighty Hero, who vanquished Death, and broke
the sceptre of the Grave/' The sentinels, in triumph,
shout, "Lift up your heads, you towering gates I you
heavenly portals, wide expand ! that the King of Glory
may enter in 1" Thus he enters the presence chamber
of the Everlastbg King. Soon as he approaches the
Divine Majesty, rising fram his supernal throne, and
addressing him^ he says, "Sit thou on my right band,
until I make Uiy fi>es thy footstool. Reign tbou in
the midst of thine enemies/' " I will extend the rod
of thy great empire over all the earth, and make tby
foes thy footstool/' Thus was he crovmed '^Lord
of All
The angels, from all the worlds above, from all the
realms of Jehovah, with all the principalities, audiorities,
and powers, of heavenly spheres, are summoned to the
seene; and having presented to them "The Fixbt
Born from the dead," the "BBOiifNmo of the New
Creation," the Eternal Father, who, in the days of
Messiah's humfliation, once spoke from the excellent
glory, saying "This is my beloved Son^ in whom 1
del^t, obey him;" now, addressing the heads of
all the celestial departments of spiritual Uerarcbies^
Digitized
by Google
i
482 JfUSTIFldATTOir ANO COlU>NATION
oommands their allegiance to faim, saying, ^Let all the
angels of Gt>d worehip him.'' To him, let every knee
bow ; to him, let e\'ery tongne swear allegiance.
The choral triumph rises. One universal hallelujah
echoes tliroagh ail the realms of glory. ^The four
and twenty Elders fall down before him that sat upon
the throne, and worship him that liveth for ever and
ever. They cast their crowns before the throne, saying.
Thou art worthy, O Lord ! to receive glory, and honor,
and authority; ft>r thou hast created all things, and
for thy pleasure they are, and were created!" Thus
was the Messiah crowned Lord of All.
And here we shall return to Jerusalem, where he
had been degraded, and crucified, as a felon. There
we find the twelve Apostles in full assembly met; the
chair vacated by the apostacy of Judas, the traitor
having been fiHed by an appeal to heaven. They were,
according to a command of the risen Lord, waiting
for a new meeMge fit>m him, as the Supreme Sovereign
of earth and heaven. And watting, too, under thd
psblie reprobation, consequent upon the condemnation
and crucifixion of their leader. Under such a .load
of infamy, how could Aey presume to say one word
ui his favor t They were, therefore, both kindly and
wisely oimimanded by their Leader, **T6 tarry in
Jerusalem, ' till they should receive power from on
It has passed into a proverb, that, wherever character
or reputation is lost, there only can diey be fbund
or regained. As^ therefore, he had been dishonored
in Jerusalem, and before a national convention; in
Jerusalem alone, and before a similar national convention,
could he be sitceesefolly and triumphantly justified
from all the charges alleged against him. Hence, the
Digitized
by Google
OF THE, IMMUH. 4S8
anttuncialioD of wbat had traoApired. in htsaven, daring
the week intervening between hiB asoeneion and the
day of Penteooely was wisely deferred till the 'next
national conTention.
Meantime, as already observed, a grand revolnttoB,
or rather, perhaps, we should say, a aew ordev of
things, had been consummated in heaven. All aiidiority
— legislative^ judicial, and exeeuthre— is irrevocably
lodged in his hands. The Father new judges ao nan,
and will not judge the world at the final judgmaat
He is ordained by Ood, his Father, to judge the living
and the doad, at his second cpmiag. Moreover, the
Holy Spirit, himself, is given to him, not aa it was,
upon him, and m him» durii^ his personal aainistry,
qualifying him, as the Son of Man, for die graitd anssion
on which he came ; but it is now given him to dispense,
io whatever gifts, or measures, he pleases.
The convention annually succeeding the Paasovar week,
was that called the Pentecost, or the commemoration of
the giving of the law to Israel, fixim Mount Siaai, on
the fiftieth day after the institution of the Fassovef
sacrifice. Then GttA descended to meet Moses on
Mount Sinait in Arabia; andt through ranks of ai^b,
put into his hands the moral constitution, or law, of
ten commands. Most appositOi then, aocoiding to
the symbolic institution^ it was, that the day which,
commemorated that event, should be the day on whicb
the Holy Spirit would descend from heaven, to Meant
Zion, in Jerusalem, at the opening of the new dispensation
of remedial love. And» as that descent was ip the.
presence of a grand convention of the seed of AlHrakan^
so this, also, should be in the prosence of a similai;
eonvention of the same people^ present fix>m every,
nation under heaven.
38
Digitized
by Google
4M it'STIFIOAnON AlW' C««ONAT10N
When, therefore, the whole Chrisdati Chnroh
eonvened in one plaoe; aad the nation, alsu« by r»m
numeitMis repreaentatives Brosa all kingdoms, end tribe%
was assembled at their metropolis, the gaq>el trumpet
was heard; a sound from heaven, equally aignifieant
of the Divine presenee, afiiighted, and snmmoned all
Jerusalem to the spot, where the new bommunity of
the true Israel of God was solemnly waiting the advent
of the promised Advocate—^the Paradete-'^Uy empower
them to proeeed in the work given diem in aolema
diarge.
His arrival, or descent from heaven, was not only heard
rending the heavens, but he was also seen in tongues^
resembling fire, separate from each other, glowing in
heaven's ovni brightness, on the heads of the Holy Twelve.
On seeing the concourse, simultaneously they arose, as
one man, and opening their mouths in all the dialects
of earth, there assembled, they solemnly and sublimely
announced that the Messiah was justified before Grod,
from all die allegations of blasphemy and treason
prefen*ed against htm ; that he was, in fact, crowned
"Lord of all," and constituted the reigning sovereign
of the universe. Angels, authorities, and powers, being
subjected to him. Sufiice it to add, that just an many
Jews were saved that day, as were killed at the giving
of the law on the first Jewish penleccst Thus
commenced the new kingdom, or reign of heaven.
An analysis of the incidents and events of that day.
most memorable in the annals of Christianity, ia fraught
with many blessings to those who sincerely, and, with a
single eye, investigate its sublime details. Peter's speech,
on that occasion, is the grand opening speech of the new
dispensation of Divine grace. To him, in honor of hia
early confinssion of the true faith in the person, mlaaioi^
Digitized
by Google
mumah; 4M
wnd office of the Lord^ Jems at Oaaroa Philippi, in
atteitatioii of its truthfalneBS and importanoe, were the
keys of tbe kingdom of heaven granted. He, therefore,
primarily and emphaticaliy opened the kingdom of
heaven to the Jews, and afterwards to the Grentiles,
convened at Oeaarea in the house of the Roman centurian
Gomeliiis. The Holy Spirit, on both ocoasions, cosfirming
his words with uneqaivocal attestations.
If there was a rev(^ution, or change of government in
heaven, a shakmg of heaven, a change of administration,
pursuant i:||>on the ascension, trial, justification, and
coronation of the Lord Jesus Christ, there was also a
new era — a new dispensation of Divine government,
evangelical and not legal, pursuant upon the descension
of the Holy Spirit, to remain always in the Church, as its
quickening, animating, sanctifying, and soul-inspiring life.
In the former case, its termination was an incarnation
of Divinity in humanity in the person of the Lord Jesus,
(for such was the consummation of the legal and typical
age,) but, in the latter case, it is not an incarnation, but
an inhabitation of God through the Holy Spirit, now the
hol^ gueit^ in the members of that spiritual oommunity,
called the body of Christ, or the house of G-od, the pillar
and support of the truth in the world. We are thus led
farther into the arcana of the house that Jesus built, in
contrast with the house, or rather tent^ that Moses built.
But, to develop this, would lead us far beyond our
present limits and design, and, therefore, we undertake
no such task at present. We can only add, as consonant
*It is worthy of remark, that c^»oy Kvcvfut, was, by Tyndal,
tranilated, alwayi Holy Sf/rari^, never HolyGfAo</, in the Old Teitameot;
bat, oocaaionaUy, Holy Qkoti, in the New Testament. He nndentood
tfiifl matter. He waj approved, and followed by King Jamea' tranilaCoca*
Digitized
by Google
436 JusTiricATioif and comoKAmm
with our thenae, and the occasion, that the jnstificatioii
of the Lord Jesua, both in heaven and eaith, from the
specifications against him on the part of his enemies, does
not, in tlie least, militatB against the fact, that he did
profess to be both equal with Grod his Father in his
sopreme deity, and take the real and rightful Idng of
earth and heaven; for diis he virtually affirmed, while
witnessing a good con&snon, before both Annas and
Caif^has, and Pontius Pilate. During his trial, he
admitted that he was, emphatically, **the Son of God;^
^mt God was as really and HteraUy his Father, as Mary
was bis mother; and, that he was born of her to be a
Idng, and was a king, bom of an heiress to the throne
of David, and was her firat bom, and, consequently, had
a right to both the throne of David, and the throne of
God, both of which was symbolized in the throne of God's
anointed, or Christed David.
In aiming at, and in claiming these honors, and this
aovereigttty over earth and heaven, in affirming that all
autfaority--^legis1ative, executive, and judicial, was rightfully
lus, and was given to him by hb Father, and his Gdd, he
was not, in so doing, guilty of either blasphemy against
Gk>d, or treason against Caesar. He admitted the
indictment to be literally true and just in the fects ou
which it was based, but denied that, in his case, it was
either blasphemy or treason so to assume.
There is no stronger evidence, or proo( of the tnxe,
proper, and real Divinity of the Lord Jesus Christ, than
thai derived from his trial and conviction. He confessed
against hb own life, that he was, in the peculiar sense
of the indictment, the '< Son of the Blessed," the
tiVLT BEGOTTEN of die Father. They only proved it
constructively, and, by implication; but he affirmed it
Uddly, and explicitly. He denied not that he had sud, that
Digitized
by Google
OF TSB HESSIAir. ' 437
he could ^ rebuild the temple of his own body in three
days — a greater miracle, &r, than the rebuilding of
Solomon's temple. To give life to the dead, is the
superlative of all power. To be re-animated by a power
inherent in one's own self, is the unequivocal assumption
of real Divinity. And so the High Priests, the Rabbis,
the Scribes, and the people, understood it I
What a silly excuse has any man for his lifeless,
soulless, unitarianism, who understands the trial, die
confession, and the condemnation of the Messiah. Had
he assumed Divinity in the unitarian sense, the Jews
would have had no argument against him, with the
people of that day, who admitted the inspiration and
Divine mission of so many eminent persons, some of
whose Divine attestations were as unquestionable as those
of Jesus the Messiah. The last confession of Jesus, and
his condemnation thereupon, by the priesthood of his own
nation, is, to an enlightened and well balanced mind, free
from prejudice, an all-sufficient argument in attestation
of his true and proper Divinity, else he died a martyr to
a lie!
It is also as irrefragable an evidence and proof, that
his death was a true, proper, and real sacrifice for sin, or
an atonement for sin, as it is of his personal and pn)pGr
Divinity. For whose sins did he die? Death is the
wages of sin. God has decreed, that he who sins shall
die. But he has not decreed, that the innocent and
unoffending shall die. If^ then, an innocent, pure,
and holy man should die, death would cease to be the
wages of sin ; unless we suppose that his death was
voluntarily tendered, and accepted in the room, or for the
sake of another. The conclusion seems to be inevitable,
that Jesus was a rank impostor, or that he was really,
truly, and properly a Divine person ; and that his death
Digitized
by Google
418 lUSTIFICATIOlT AND CORONATION.
waA a ttna and real aaciifice for em. Those condiuious
may, indeed, be approaehed, and ka^re often been, moat
sadsfactoiily, approached and confirmed, in many a well
beaten and well established path of reasoning and
evidence ; but, as it appears to me, in none more dear,
direct, and sadsfiictory, than this.
But this, although an important aim^ and a chief point
in this discourse, is not the cardinal object. Tfaeae great
&cu and developments, though fabtorical, are alao
doctrinal. They are, indeed, premises of transcendent
significance. They teach the true, real, and proper
divinity and humanity of the Lord Jesus Christ They
also teach his full and satis&ctory sacrifice for sin, by
which he magnified the Divine law and government^ and
justified Grod'a character in forgiving iniq[uity, transgressicm,
>and ffipr
His resurrectioa from the dead, his ascension into
heaven, his coronation, as Lord of the universe, having
all power and authority over angels, men, and demons,
given to him ; are, indeed, ample evidence of the Divine
approbation of what he had done and suffered for us.
They are, when contemplated in their evangelical import
and bearings, supremely interesting, and soul-absorbing
themes^-the very basis of what is properly called, ** tke
kingdom of heaven,'* or the reign of Grod in men.
This reign of grace within men, under the style of
" THB KINGDOM OP BBATEN," was the anti-type of many
a figure ; the burthen of many a prophecy ; the tiieme
of many a discourse, on the part of John the Harbinger ;
of the Messiah himself; and of the Holy Twelve, after
they had been plenarily inspired by the descent of the
Holy Spirit It is regarded as the grand ultimatum of
sovereign and almighty love, and is emphatically styled,
the ** PhikaOhrapi/ of God our Satnaur,** shining forth
Digitized
by Google
or Tos iaw8f 4B. 'tt9
fiom the fttQ^died fiioe of the Sun of Righteoiuneis
and mercy-<-tbe eontemplated deiign and consiumnatioQ
o£ the greatest of all events ; the inveetitiue of the Loid
Jesua with abeolnte 80Tereignty» aa the one caalj reigniiig
, monarch of Grod*8 whole ereatioih--** angeis, authorities,
principalities, and powers,*' of all ranks and orders,
"haviag theft been subjected to him."
Amongst men it would be called, a ** Revolotion in the
Qnivecse;" a term, however, wholly inapposite. It is,
indeed, a graud epoch, a new era in eternity, ^the
eonsiunmation of ages." When announcing it in
Jerusalem, on Pentecost, afi:«r he had received an unction
from above, Peter made the proclamation consequent
upon the coronation of his Ma£ter>— ** Let all the house
of Israel most assuredly know, that God has constituted
that same Jesus, whom you crucified, both God and
Christ," the anouitad sovereign of alL
This ckristemingf or anointing, of Jesus, as autocrat
of the universe^ was> indeed, the most grand, august,
and sublime event, that ever transpired. And the
proclamation of it, tho most thrilling and soul^subduing
annunciation ever uttered on earth. This honor Peter
had, and Jerusalem witnessed. It was, indeed, the
proper place. It was the capital of the only kingdom
on earth, especially related to God. It was the city
of the Great King, and the theatre of the temple of
God. It was that Zion from which, as Isaiah and
Micah foretold, the new law— the last message of
Jehovah — should go forth. "For, out e£ Zion shall go
fortii the law, and tfie word of the Lord from Jerusalem."
Hence it was, that the Lord, in giving his last directions
to the Apostles, commanded them to begin at Jerusalem.
Chiistiaoity was never clearly understood by any man,
who did not begin at Jerusalem, and fuUy learn ^
Digitized
by Google
440 jvsTmoAnoif MKb chronation
meaning of the events that transpirad tibere, at tUe
time of the first annunciation of the coronation of
the Lord Messiah. It was, indeed, "the holy city;'*
the consecrated theatre of all the grand scenes of
human redemption. In its environs, Jesus was bora
of Mary, the Virgin, providentially summoned there,
from Nazareth, under a decree of Cessar Augustas.
There, too, he Was dishonored. There he was crucified
— died, was buried, and rose again. In its precincts,
after he returned fiom Galilee, and from the Mount
of Olives, he ascended to heaven; There, too, the Holy
Spirit personally descended firom heaven, to animate,
sanctify, and dwell in the Church, during his absence;
•till he return to it again, or to his Church, mysdcafiy
BO denominated.
In Jerusalem, the first gospel sermon was preached.
There the first Christian Church was founded. There
were the first three thousand penitents forgiven ; and
thence has been diffused, over the broad earth, "the
Woixl of Lifts."
Christianity is not a new edition of Patriarchal, or
of Jewish institutions. It is not a reiterated allegory.
It is a clear development of mysteries, "hid fi^m
ages and generations,*^ that passed away before
itB pronmlgation. Many renowned patriarchs and
prophets desired to understand the institutions which
they ministered, and the oracles which they uttered.
But they did not. Their institutions, their rites and
ceremonies, thehr holy times, and their holy things, were
but worldly and temporary adumbrations of good things
then future; **God having provided some better things
for us, that they without us should not be made perfect."
Abel's, Noah's, and Abraham^s laml)S; the paschal
lamb; the millions of lambs "on Jewish altars slain;
Digitized
by Google
OF TBI Ifl— I4H> ill
the tabefnacle and its wonhip; the temple aad ks
more splendkl ceremoniab ; were, one and all, bat
shadows of the true "Lamb of God," and his mission.
He i3 the Lambj provided by God himself, slain, only
in type, '' £rom the foundation of the world/' down to
the crucifixion of the true "Lamb of God, that took
away the sin of the world."
It was his harbinger, John the Baptist, that first
pointed him out as ^*the Liomh of Godt that taketh
away the sin of the world." Abrahamic and Jewish
covenants were x>niy covenants of promise. Their
circumcision, bloody ofierings, washings, and legal
ablutions» were all but "shadows of good things to
come;" the substance of which, was Ohriat and his
evangelical institutions. The Jews were circumcised;
" baptized into Moses, in the cloud and in the sea ;" ate
the mystic manna; drank the mystic rock; yot fisll
in the wilderness, and fell short of Canaan,
Their sacrifices, purifications, pardons, were only
types — symbols of a real sacrifice, a real purificatkyn,
a real pardon, through faith in the blood of the true
Lamb of God ; whether by them, prospectively, or by
us, retrospectively, contemplated. The heavens came
down, in the person of Jesus, and in that of the Holy
Spirit, on the first Pentecost afler the sacrifice of Christ,
and his coronation in heaven.
" For a little while," as Macknight tranalatea it, " he
was made lower than the angels, that, by the grace
of God, he might taste of death for all; but now,
being "crowned with glory and honor," "he is exalted
a Prince and a Saviour, to grant" (the benefit of)
"repentance to Israel-— even the remission of sins."
Upon a review of our subject, indeed, of all the
promises of the Bible^ we may say, that, «' as the path
Digitized
by Google
A
«f ikm jiut flhineth more and iao«e udtd^ th^- jperftct daj,^
80 th0 path of life was aftuning^ more «id more from the
Qacrifioa of AM, to the deiceat ef tbe Hdly Spirit, to he
the holy guest of the Ohristiaii temple, on liie first
Pentecoat after Ihe Locd's mseenaion.
We, therefo0e» contemplate tike Patriarchal ^ispendation
as the Mar4ight; the Jewish dispensation, as the
moonlight; the mission <of John, as Uie twUigJd; the
ChjostiaB dispensation, beginning -m^ the exaltation of
the Lofl:^ Je8«w, and the descent of the Holy Spirit, as the
sumMght age of the world. The Son of Righteousness
has, according to Malachi, the ]«t of the ancient prophetic
line, risen upon the worldy " with heaUng in his wings.*'
Let us *' go forth, then, and grow up like calves of the
stalL" The holy patriarchs had but the hud; the Jews
had but the liouom; we have the mature fruii of Divine
grace.
But, alas ! how few, very few of us, realize and enjoy
the fulness of the blessings of the gospel of Christ ;
contained in the rich promises, and the holy ordinances
of Christ's reign! Yet we are not straitened in him, but,
in our own low, imperfect, and inadequate conceptions
of him; in all his personal, and official fhlness and glory.
Many of us are still serving in the oldness of the letter,
rather than in the newness of the Spirit We have
carnalized and secularized, rather than spiritualized, the
gospel and its institutions. We seem to prefer the husks
that envelop the gospel fruit, rather than to eat and enjoy
the ripe com in the ear— the weak and beggarly elements
of a hoary tradition, even in its dotage, rather than the
bread and the water of life of the new kingdom of
grace.
We have created our metaphysical and theological
idols, and after them will we go. One will have hia
Digitized
by Google
or vwm MMflnui* 44t
fiiitb alooi»*-4h«l ia, hk i^Moions; another ads at thoagh
ha believed m water alooe; another, in his works of
merit alooa Otoe changes water into wine ; another,
wine into water. One fig^ for the word alone ; another,
for the Spirit alone. One conTeits his fod into a wafer,
and eats him; anodier fuiens npon new dreams and
visions of some spirit, which he mistakes for Uie Spirit
of God. But the aqaaU remnant, the true elect of God,
believe all that God says; hopes for all that God promises;
obey, in aim and in heart, aU that God coasmands ; and
endeavor to keep themselves pure, from aft the idols of
the world. As many as thus walk, we will say, and pray
with the Apostle-—" Peace be upon them, and mercy, and
upon all the Israel of Ghid.' .
Digitized
by Google
SEEMON XXL
THE THEORY OP RELIOIOK.
BY KEY. GSORGE CEOLEY, D.]}.,
Cf London, E^Iand
"Then said he tixito tliem» ^erefore, erery Seribe, wliidk is
iMtraoted unto the Kingdom of Hearan, is Ifln unto a man that is
an HonseboUer, which hrlngetb out of hit treasure things new
and old."— Matthew xiii. 63.
Rblwion ii B BcieQce, ibr it b eminetitly addronocd
to the andentanding. It has the prineiples, the laws,
and the progreaaive discoveiiea of a acienoe. But,
of all sciences, it is the noblest; for it possesses the
loftiest principles, die most unerring laws, and the most
boundless discoveries. It alone telk us of the true
nature of man, and of the solemn respondftnlities of
his being. It alone ^ves us the still higher knowledge
of the Divine WiH, of the providential government of
this world, and of the glories of the world beyond the
grave.
It is in this view of its magnitude and object, of its
measureless value, and its magnificent purposes, that
the text commands the preparation of its teadiers. In
the preceding portion of die chapter, our Lord had
Digitized
by Google
THB TBSOST OF RBLIQION. 445
poured ibrth a sucoenion cxf parables, aU in powerful
and practical iUnstratkm of tho nature, the means, and
the progress of the Gospel. It was to be the wheat»
cast over the face of the world, some wasted, some
withered, some choked up, and some fertile; it was to
be the grain of mostard-seed, springing up into a fair
and sheltering tree; it was to be the leaven, secretly
worUng its waf, until it penraded the whole mass;
it was to be the hidden treasure, which made tbe field
worth the whole wealth of the finder; it was to be
the pearl of great price, an equivalent for all other
merchandize; it was to be the great net, gathering tho
good and bad to the hand of the fisher of men.
It is in this variety of form, and force of view, that
the Lord of the Grospel gives his religion to the zeaU
the sincerity, and the learning of its ministers.
«* Jestts then asked the disciples^ Have ye underatood
tfiese things? They say unto him, Yea, Loid. Tbrni
said he unto them, Every Scribe which is instructed
unto the Kmgdom of Heaven, is like unto a man which
is an Householder, whidi bringeth out of his toeasuies
things new and old."
All true leli^n is by reivelation of God. Some
thecdogisns give the priority to natural religion; but
they are in error. It was neither the first in point of
time, nor the first in point of impression.
The three great principles of religion-— the being of a
God, the atonement, and the immoitality of the soul
—were never the diseaveries of man.
From the period of the fall, to the deluge, the
condition of man was evidently one of intense toil;
a perpetual struggle with the difficulties of a world
laid under the Divbe anathema. After the deluge,
maa was still the creature of toil That the being >f a
Digitized
by Google
444
CM it capable of proof from the order and efgantsadatt
ef lib: works, is tvoe; end it wb among Qmdbakgm
of St. Paul, against the heathen phikwopheta, diat thef
bttd not exercised their reaHm in the proof. Bin* how
eun we conceive tUs most subBme of all ebstiaetiotti
to faaie faeea i«ached by the unaBsisted faeakies of
geeeratioiis, soatteiied thibogfa the swamps and fovesta
of a new worlds eacposed to the Tidflsioades of indemewt
nature, aad strtt^jling with man* die wildeiniessy tmd
the ]ion> fer existence?
The ateoeonnt wse a conception of still higher
difiealty; for, whaft connection then, or even now, ia
to be discovered, em humam prmnpletf between the
death of an inferior animBl> and the sins of manY
The immortality of the soiii, was, if • possible, stiH
more beyond the reach of human &culde8 tfasn eidmr;
Ibr, faaman f^ason was not mer^y without a guide to
the conceptibn, but aH nature seemed to be opposed to
ita' discovery. Man is surrounded by decay. Dissolution
is the universal law. Who had ever seen man return
horn the gravel Who had ever known the spirit of
the departed? The revivab of nature, the recurrence
of the seasons, the vegetation of the Ibrest, ihe blessomtng
of the flower, or even the transformation of the insect,
were but slight analo^es; the tree, the flower, or the
insect had not perished; their existence was still before
the eye. But the beauty and strength of man had
TOibly sunk into the dust: the* form passed away, and
the spirit -was known no more.
Yet those three great truths, thus beyond the grasp of
the human faculties, were in the possession of every race
>f mankind, since the eariiest periods of human record.
The most uncivilized nations of the earth, from die
most obscure times of their history, believed in a Sod.
Digitized
by Google
ivi 'MWDUr 09 amcnoif. 447
Tbey ynmUpped Waa, in die rode sAxuawMgrnekt
txf liis pofwer^ and in tbe equaHy ra^ acknofrledgaiettt
of bia beii«fic6nee.
The inoBt uncmMzed nadeoft believed hi the atonemeat,
^ sacrtflee. The ofieriog of adttial life for hnnna
expiation, belonged to every people and evory age.
The ttiost tmchriKzed nationa beHeved kt the immortatt^
ti the soul. And it is TemarkaUe, that this beiieC though
opposed by the strongest human prepossessions* ocoapied
the largest space in the mind of every people of the
ancient world. From the mystical ladiaB, and the
brilliant Ghreek, to the roving life o£ Asia, and the savage
indolence of the A&ican, the doctrhie was embraced in
every shape in which it could excite the feeUngs, or
engross the thoughts of man.
Every nation of antiquity had a future world of ita
own, pictured vritli thie imagery of lovelmess or terraiv
fiomHar to its habits of existence. The Gireek filled
the regions of the soul with the marble hills and
sparkling waters of his own ddightful land. The
Scythian gave it. the boundless grandeur of his desertsi
and piled the tomb of his bhieftain with the weapons
and ornaments which he had used in Ule^ for imaginary
huntings and ftasts beyond the grave.
The man of Scandinavia imag^ed palaces of
snpematural pomp, where the spixits of his kings and
Warriors revelled in perpetual banquets, listening to their
ei^loits chanted l^ shadowy baxds.
The Egyptian embalmed his dead ; and thus attempted
to fix before his eye, in the imperishable body, an emblem
of the in^erishable aouL
Is it possible to believe, that conceptions thus difficult
yet universal; tlius opposed to nature»yet congenial to
bahit; thus supeorior to the inventioii c^ man, jet thus
Digitized
by Google
44f ^hb tihwbs' ov raojaKiii.
powerMly impressed on every -atage of liuaiBD aocietyp
were the vrotk of man t They were the work of a wil],
altogether above maD. Essential to the advanoement
of society, to the happiness of human being, and to our
fitness for that still noble state^ for which the world is
simply a preparative ; yet too high for the struggling
condition and infirm fitcultiea of man, th^ were the
gift of Heaven. All true religioB i« by revelatioA of
G-OD.
I have now stated the origin of the three great
principles of religion. I shah next give an outline of
their history. The theory which I propose, is one
which elucidates the cliief difficulties of the plan of
Providence.
This theory is,— that the three dispensations, tbe
Patriarchal, the Jewish, and the Christian, have had,
for one of Uieir pre-eminent objects^ the succesalva
illustration of the three principles.
The Patriardial dispensation— -from Adam to Moees-—
was expressly directed to establi^ the belief in a
God. Daring this whole period, tbe existence, the
attributes, and the operation of a supreme Being, ate
continually impressed on the heart and the understanding.
The direct presence of God, in connection with the
government of the world, is expressly mentioned in every
leading event of the primal history. It is 600, who
is declared to be the Creator of the universe; who
commands the successive changes, which render our
globe fit for the habitation of man; vrho gives Adam
the law of innocency in paradise ; who' lays on him the
penalties of the fall; and who ultimately brings the
deluge on the world.
It is God, who restores the world, and who makes
the peipetual covenant for the future lecoxTenoe ef
Digitized
by Google
4i»
Ab MuoB^.ifae rariving lei«i% of the soil, and Um
leonrity of the globe against another deluge.
It 18 CktDy who oalb Abrahaaoi from his Gentile
nation, gnes htm the fNTomiae of a countless ofispring,
und AnsiunnttteS' all by the promise of the Messiah.
Thioa§^oat this period the Divine action is in no
instimmi tfaroiigh the remote impulses of a providence,
Teikd in donds) it is by the Divine presence. The
Almighty alone creates, commands, guides, and sustains ;
he upealrii and i^sasons, he rev^arda and punishes, in
person. His aAtioa is txdtuwe^ his power alone is
impressed on every event. Qon is sJl in all.
At the same tim^ the other two great principles are
also represented, but in a subordinate degree ; and each
only in a sistgle instancoi.
The atoaemfiot is shown forth, in the sacrifice of
Abel ; and bat in that one recorded instance, before the,
deluge.
The immortality of the soul is shown forth, in the
living ascent of Enoch, and but in that one recorded
ioBtanoe, in the history of the primitive world.
Jiftdaism, the second dispensation, began with the call
of Moses; and the second principle, the atonement,
was especially oonomitted to its charge.
With this olject, the whole rituid of Judaism v^as
. saerificial* Even the distinguishing act of the national
ancestor, the crowning operation of the faith of Abraham,
was his submission to the Divine command, enjoining
the sacrifice of his son. Isaac was the type of that
transcendent victim, who, two thousand years after, was
. to be ofiered on the same mountain. The substitution
of the "ram caught in the thicket,'' was simply an
announcement of that intermediate worship, by which
animal sacrifice was to be substitated for the great Atoner
39
Digitized
by Google
4fy0 . .Tjw fnraoM m^wtaQMOi.
jumaelfi muH the appointed time •ot hb eomiag into tbe
world.
In this dispeasaticm, the other two pnnoiples had
ako their repreeent&ti^e8» tho«|^ bat ui a «abordinate
de^ee. The idea of a Supreme Beiog must alwa^fs
be of the most sacred importance. Yet, in ibia period,
.there is hut one especial display at the Divine aupoemacy
-«*the deliyeriog of the law upon SinaL
■ The immortality of the soul had alao iu repreacmtative,
and of the ^ame order which signalised the priBciple in
the antediluvian world. The livii^ ascent of Eli^aib
which, like the ascent of EDocb» was the single instance
in its dispensation.
It is, then, evident, that, in those two periods, the
acknowledgment of the principle of immortality was
provided for, in the moat remarkable- degree oonaiataDt
with the example of an individual. In both, the most
memorable men of their times were chosen ; Enoefa, tbe
living head of the patriarchal fomily; and £3ijafa, the
great leader of the surviring Chuixsh of Israel, Their
characters and offices were also strikingly similar*—
Enoch, the preacher of righteousness, and prophet of tbe
final judgment of God; Elijah, the denouncer of idolatry,
and punisher of the idolatrous priesthood and oormpced
people of IsraeL With the eyes of their age and
country thus turned upon them, they bo^ passed away
into the future world, triumphing over the power of
death, and untouched by the grave.
Christiani^, the third dispensation, was especially
appointed for the illustration of the third principle,
immortality. The Epistles are the chief exposition
of Christianity : and in them, the promises, the objects,
and the splendors, of immortality, are conturaaSy, and
almost exclusively, urged on tbe mind.
Digitized
by Google
vmm *v>Baomv op aiiiiaiMr. -AM
** I -preBBf** 8aj» the great Apostle, *' towards th^
mark, for the prize of our high calling, which is in
Christ Jesos^ who shall change our Tile body, that it
may be fiuluooed like onlo hia glorious body, according
to the woiiung whereby he is able to subdue all things
unto himself."
It is in this sense, that the Epistles appeal, with such
peculiar force, to the resurre^on of our Lord. '* If
there be no resurrection of the dead, then is Christ not
risen; and if Christ be not risen, then is our preaching
Tain, and your hi^ is also in vain."
St. Paul, after throwing aside the frivolous and
captious objections of his time, to the general doctrine,
hastens to the triumphant conclusion ;—
''Now is Christ risen from the dead, and become
the first fruits of them that slept/'
<*For, thia corruptible must put on iocorruption, and
this mortal must put on immortality. So, when this
corruptible shall have put on incorruption, and this
mortal shall have put on immortality; then shall be
brought to pass the saying that is written. Death is
swallowed up in victory."
The Apostle then assigns this astonishing and most
illustnoQS elevation of human nature, to that only
source which renders it at once glorious and secure.
^Thanks be to God, which giveth us the victory,
through our Lord Jesus Christ."'
This view also accounts for the otherwise inexplicable
jifficulty, of the constant prediction of Christian sufibring.
Our Lord continual^ prepares the Chuitsh for trial.
<' Think not that I am come to send peace on earth.
I came, not to send peace, bat a sword." He constantly
commands the disciples to remember, that the servant is
not above his master, and to see their own pecsecutiona
Digitized
by Google
%6M Tfi« THIfiORr 6^ KELiqiON.
hk' the iikstilts and injmies lieaped upon himse1£ He
foretells tbb disrnption of' the private ties of life, the
liUing away <ii fHends, the remorselessness of enemies,
1h& seterity of kings, and the madness of the people.
** Ye shall be hated of all nations for my sake.*^
Why ivas this to be the aniyersal fate of the most
ttadiflturbing, and the most benevolent of all religions?
bat to malce the Ofaristian clmg to the hope of immortality.
Why was darkness thus soflfored to cover the earth to
himf bat to tarn his eyes to the guidance of heaven.
Why was his progress thus to lie through the most
tbomy padhs of lifef but to prevent his forgetting his
holier hope, by the way. Why must the world be to
him, above all noiher men, a *^vale of tears f* but to
elevate his heart to the contemplation of that nobler
existence, where " all tears shall be viriped fix)m all eyes.**
'< If we have h<^ in this life only,'' says the Apostle
—and no more courageous, patient, or persevering heart
ever lived-^"we are, of all men, the most miserable.'*
It is remarkable, that this struggle is, exclusively, the
chai-acteristie of the third dispensation. Suffering is the
image and superscription, stamped on Christianity alone.
There was no pre^cted martyrdom, of either mind or
frame, in the patriarchal dispensation. There was none
in the Jewish. In the former, man was created to
be the lord of the world, and the inheritor of all its
prosperity, if he had not fallen. In the latter, the
throne of David vras to be the most illustrious and
enduring of earthly sovereignties. The fell of the nation
into idolatry alotie defeated the inheritance.
But, to Christianity, trial was the covenant of its birth.
Like the life of its Lord, its life veas to be a perpetual
pilgrimage; the cross was to be always on its shoulder;
the crown of thorns was to be its only diadem.
Digitized
by Google
TBI TBMOn OR WljrfHWf IAS
Why was this traversa.tkroiigh a hosdle vrodd, fi&ed
aa the original sentence of the leligion of &ith» hope,
and charity; of . onreabting fidth, of humble hope» and
of unwearied charity? Why, but to wdan man from
the trivialities of the world; to releaie him from
the besetting arrogance of his nature ; to subdue that
perpetual temptation of his infirm heart, by which d»
fictions and follies oi the hour obstruct, and finaUy eclq)ae»
the magnificence of eternity !
It is true, that^ in our free and fortunate country,
persecution has no longer the • power c^ disturbing
Christian tranquillity; but, it is to be remembered,
through wh^t sacrifices our forefiuhers obtained that
tranquillity ; and even at this moment» to how small i
portion of the earth religious fireedom is limited. We
must only guard this great gifit with the more sacred
▼igilance ; and, while we rcgoic^ in its possession, beware
of the weak neglect, or the criminal worldhness, by
which truth has been lost to nations once as favored a«
our own.
Immortality is constantly before the mind of th»
Apostle Paul: he scarcely, in any one instaace, alludes
to his own toils, without referring to the glorious
consoladons of the world to coma.
Even when he speaks of a subject so common as the
mortality of man, he instantly reminds us, that ''we
have a house, eternal in the heavens."
It is in this sense, too, that we learn the real
significance of the expression, ''He brought life and
immortality to light through die GkispeL"* In tfaa
* It i« probable, dutt thl« ezpreuion is too utnmg far tiie original.
^^ioXi^tttf, may mean merely, *' to throw figiit oa,to iBostnte^'' the tratfe
already /Mowii.
Digitized
by Google
414 Tu- vssoRT or Bsiasitir*
literal meanings thb language would be contrary to the
fact The doctrine of immortality was as old as the
patriarchal age; for it is written^that <*all the &thez8
died in faith." The doctrine of the resoirection had
been long known to the men of Judea; it was the
distinguishing tenet of the Pharisee, and was even the
general belief of the people. The sister of Lazarua
unhesitatingly answers our Lord, that she knows, that
her brother " will rise again at the last day." But it was
Christianity which first applied all its reason to the proof
of the principle ; whkh. directed all its energy to its
extension ; and which made its decisive acknowledgment
the especial triumph of its revelation.
This final dispensation began with the descent of the
Holy Spirit at the Pentecost In this period^ each of
the former principles has one remarkable demonstratioi^
and but qm. Stephen, the first inartyr, dying in
illustration of the divinity of our Lord, saw the " glory
of God" in the heavens. The atonement was
commemorated, once and for ever, by the establishment
of the Eucharist.
If, we are asked, why, in the eighteen centuries which
have followed, there has been mo visible representation
of immortality — ^no ascent of a Christian Enoch, €>r
Elijah, the answer is, — the whole dispensation is employed
in impressing the principle.
It is characteristic, that, in the person of our Lord,
the three principles are combined, and in him alone.
He was God in the flesh ; His death was the atonement;
and His ascent to heaven was the visible proof of the
future existence of man.
Why do I urge you to exert your faculties on subjects
like those? It is because, without a full and firm
conviction of the truth of Christianity, you can have no
Digitized
by Google
9M"VdB0BT OF.BBIklQIINf. 4M
practical CSirisdimiity. ' Is it not written, ** That withotit
fahh it itf impossible to please God V* Tet, what is tho
fintb of accident, the ftith of conjecture, or the faith of
ignorance? They perish before die first breath of scepticism.
To what other cause than to this indolent and
uninquhing belief have all the refigious corruptions
of man been duet What is superstition, but the
irrationality of religious fear? What is fanaticism, but
the irrationality of religious fantasy? True religion,
at once ardent and wise, at once sensitive and practical ;
at once giving us patience for the humblest duties of lif^i
and lifting our hearts to the noblest contempladons
of heaven; true religion, alike the guide and the
consoler of man, the great teacher of the realities of
things here, and the conqueror of the grave, is the
offspring of that faith alone, which awakes die slumber
of the soul by the summons of the understanding.
£ propose the theory of the three principles, as a
matter of evidence. By exhibiting the contistency of
the three dispensations, it gives to each a new testimonial
of its divine origin ; while, in the spirit of that consistency,
it offers, also, an elucidation of the three remarkable
circumstances —
Why, three religions, so wholly different in form,
though all founded on the same truths, should have
been successively given.
Why, in the two earlier of those religions, visible
ascents of man to immortality should have been displayed,
yet none in the third.
And why, the third should have been marked for
suflering from its commencement, while no similar stamp
of trial was fixed upon either of the former.
] demand no assent to those views, out on the ground
ol inquiry, JBut, m an age like ours, we have no right
Digitized
by Google
i66 a»». Twomr t» i^MJ^Wf.
iQ disregard a single additional proof of dio ireatity of
our holy faiih. Ipfidelit/y o£ late, baa chaqgod its tone;
ii i» no lopger contemptuous, inauUiug^ and audacioas.
It now aaaumeatbe pretence of reluctant dpubl^ laborious
leamingi and oonecientioua. investigation. The bold
blasphemer startles us uq more-j he w^ais the doak of
the student, and solicits us into temptation. Yet, mora
desperate corruptions at the trudi of God* more profligatB
attempts to unsettle the soul, or a mora inveterate passion
to throw m^n into the grasp of moral death, were never
exhibited in the n^ost osteutatious periods of hostility to
the Grospel. The volumes to which I allude are chiefly
ooutinental. They have not yet made serious progress
in this country, hu tJici/ are mdwmcmg ; and wherever
they shall triumph, the belief in a Gh>n, the reliance on
an AT0NRM3SNT, ai^d the hope of a glorious iiiM0RTAL4TXf
will be no more.
. There is a tremendous weight of ignorant, insidious
and fierce opinion at this hour in action against
Christianity. The contest exists throughout Europa
In one great section of the nominal Christian Churchy
the spirit of religion is totally extinguished in superstitious
forms, and personal vice. In another, a subtle scepticism,
affecting to treat in^iration as an accident, and the Word
of Grod as the tradition of man, degrades the Scriptures
to the level of' a legend.
But, how is this two-fold assault to be resisted ? .The
only weapons must be vigorous originality, vigorous logic,
and vigorous learning. The minister of the Churoh
must no more escape under a cloud of cpmmon-plaoes.
He must meet the conflict, in the strength of human
and spiritual knowledge.
He lives in an age of presumptuous, yet, unquestionaMy,
of growing intelligence. He must not sufibr himself to
Digitized
by Google
THE TBEOliy OP RELIGION. 457
fall behind its requisitions. He lives in an age of solemn
scoffing, and haughty prejudice. He must prepare
himself for its encounter. He lives in an age of startling
changes m the European mind ; of the direct advance
of the most fatal of all superstitions to authority; and
of a general heresy of heart, as well as of religion. He
must be furnished with the Christian panoply for this
gigantic, and, perhaps, final struggle.
The pulpit is the natural refuge of truth; and the
time may be approaching, when it will be the mdy
refuge. What, then, should the minister of the Grospel
bet A creature of intellectual accomplishment, and
of hallowed energy; a bold, fervent, and indefatigable
champion of the truth, with all the treasures of Scriptural
and human knowledge open before him, and all employed
in the testimony and the triumph of Revelation.
He must be no trifler with the triflers of doctrine ;
no softener of the deep things of God to the capricious
ears of the world ; no speaker of a flattering phraseology
to hardened consciences. He must be full of ardor fbt
the glory of God; full of earnestness for the salvation
of men; and full of ^irayer for that Divine Spirit, which
illumines, invigorates, and directs to the amplest purposes,
the accomplished faculties of the Christian mind.
It is only by this large and sound possession of
knowledge, that he can form himself upon the model
of his Lord.
** Every Scribe, which is instructed into the Kingdom
of God, is like unto a man that is an Householder, who
bringeth out of his treasure things ncio and ddP
40
Digitized by VjOOQIC
SERMON XXII.
A NEW YEAR'S ADMONITION,
BY aSY. DAVID B. DOQQETT, DJD.
ESUar ef the QMrtni^ XMem of the U^AoHui Epi$eopmi
Chmrtk, SimA.
"Utik yen thim nhth aiB."-^er. ac^rrtiL 1«.
I ASCEND this sacred place to-day with the words of an
oracle upon my lips ; words which startle and confound
by the appalling intelligence which they, bring at a lime
when we usually indulge the most pleasing anticipations.
The ancient oracles uttered responses upon important
occasions, and imparted, at least, an air of solemnity to
great transactions. But their responses were always
given with a studied ambiguity, so as» in no event, to risk
their credit. The oracle of God also speaks, but with a
distinctness which involves no obscurity, and with a tone
of confidence which indicates no fear of the result. The
prediction awaits the event with certainty. It speaks, and
it is done. It commands, and it stands fast for ever.
I do not announce this passage in the spirit of prophecy,
or even of gloomy foreboding. I do not desire to impair
the joyous emotions with which you greet the opening
year ; to cast a shade over the bright sunshine of your
hopes; to throw a melancholy complexion over the
cheering prospects before you; to check the elasticity
Digitized
by Google
Jl new TSAK'S ADMONITIOli. 459
of your spirits; or to fill yoa with a SQperstitious
apprebetision of your approaching end. It were cruel
thus to tamper with the feelings of the human heart. I
wish, rather, to bripg your joys to the test of reality ; to
attemper your vivacity with the sobriety of truth; to
impress upon you one of the momentous facts of your
history; to remind you of a crisis which you must
inevitably meet I wish thus to induce you to build your
happiness upon a foundation which no vicissitude can
•hake, and to fix your admiring gaae upon a sky which
no doud can darken. By avoiding such subjects as our
text suggests, we deceive ourselves, and, in vain, strive
to be happy by cherishing our ignorance. An ancient
prince required a servant to fellow hhn, and daily to
exclaim in his ears, ** Man, thou art mortal." This is
ihe truth which it is my duty to inculcate to-day. In
discharging it, I direct your attention,
I. To the dread authority with which the words are
spoken. It is no less than the authority to create and to
destroy. One Being alone possesses it ; and no one has a
right to assume it but by his permission. He can dispose
of his creatures as he wilL He kmdled, and can extinguish,
at pleasure, the fires which light up the temple of the
universe. Nay, the whole universe itself, would dissolve,
like the morning mist, if he should countermand the
original order at which it arose into existence. It is thus,
as a master, as a sovereign, as a judge, he can say to
man, universally, ''Dust thou art, and unto dust shalt thou
return ;" and, to any particular individual, ** lliis year
thou shalt die."
In the exercise of this high prerogative, he has assigned
a period to the life of man ; he has decreed, that its
continuity should be interrupted ; that it should become
«ne of the very conditions of human existence to diau
Digitized
by Google
4M A NIW «UR*ii ^A»■01nVIO»•
This 4lecrM wis no paft of Ub original p]«n, %af wns
superindoeed by dn. Had that plan renamed imanraded,
die alream of life wonld, wiAovt isqpedinient» hairegendy
rolled its tranquil waters into the peaoalbl bosom of
eternity; and we ahonld bnve witnessed tke pleasing
spectacle of hnnum beings paming, without sicbeas or
decay, into a stale of immortality. Bat the scene has been
changed, the current has become obstmctod, and the
piesent has been violently severed from die future.
Absolute and irrerersible as is the decision which has
affixed the seal to man's mortality, it nevertheless appears*
that there is something conditional in the term of has fife ;
diat he has a species of subordinate control over ils
duration ; that, within those unalterable limits, in wydi«
at its utmost extent, it has been reduced to a comparative
span, the great Creator has conferred upon him the power
of abridging or protracting^ it, by conforming to certain
conditions. Thus, on die one hand, a disregard of the
means of self-preservation, or a violadon of the laws of
healdi, will bring on a premature death ; and, on the other,
a careful observance of them, will generally insure a long
and happy life ; the attainment of which is urged upon
every one, not only by an enlightened self«Iove, but by the
weight of a strong moral obligation.
Some persons, it must be conceded, seem, by the
providential circumstances in which they have been
placed, to be deprived of any voluntary control over the
duration of their lives. Death, with respect to them,
cannot be postponed by such agencies as are usually
successful in other instances. They are those who are
subject to hereditary diseases; who are deprived of the
means of self-protecdon from imminent danger; those
whose organs are constitutionally defective ; those whose
vital energies have been exhausted: and others, who^
Digitized
by Google
■ jMrhepB, might be properly enumerated in thifl catalogue
Nor i» this diierence, apparently se considerable, any
just ground of exception to the benevolenee or equity
of the Divine Being* For those who are chiefly a£Ebcted
by it» are, in fact, net less the objects of his &Yor, though
they e&goy less of animal life. Take, for example, the
eases of in&nts, of alject paupers, of revolting deformity,
of idiots, and of incurable Taletadinaxians. Viewing
man, as to the entire period of his existence, and as
.to the merciful purposes of Ood» brevity of fife, with
respect to them, is a greater blessing than longevity.
In addition to these constderations, it is indispotable,
that there must often be reasons of a moral character,
not ascertainable by man, but existing in the mind of God,
why ^ some persons, either on their own account, or that
of others, to whom they are related, should not be
permitted to prolong their lives. Eadi individual is
endowed with a definite capacity fer moral good or evil
in a probationary state. He may reack the limits of tins
capacity in the judgment of God, when there eould bo
no external indications of it, and thus render it neceasary
that the scene of his existence should be changed, so as to
correspond with the type of his character. Accordingly,
one may be ripe for heaven; the cup of another's iniquity
may be full; and the death of a third may accon^liah
some paramount good in the system of the world. In all
these examples, whether of voluntary or involuntary
control over the duratkHi of life, the same divine
soverdgnty is equally displayed. Let us now,
II« Contemplate the nature of that event which puts the
limit to human life, whether eonditioimlly or otherwise.
And, here, we cannot forbear a rsflection, upon the
universality of this awful curse. It has smitten with
blasting and mildew every earthly object The whole
Digitized
by Google
462 A NSW TKAE^fi A^KomnoA.
eflsembl^ie of living beings, originaBy deeigned to
laxuxiato in the vigor, and to sparkle in the glories d
uninterrupted existoQoe is doomed to die. The ^ow
worm nmst extbgnish his iUle spark in the night of
death* The myriads of insects that crawl iipon the
earth, or float upon the atitnspheric wacve, must die.
Quadrupeds, fishes, fowls, must die. Vegetation must
die. And, last of all, man himself must die : and the
world, instead of being a living temple, animated and
adorned with harmonious otdem of rqdtimg creatures^
must become their eommon vortex, one vast sepuklffe,
the tomb of aU that hath life. Here, my brethren, deadi
reigns in dark and dismal dignity, from age to age, and
from pole to pole. In aU probability, ours is die only
spot over which his dread dominion extends. In odier
j^aees, existenoei beyond a doubt, yet glitters in primeval
beauty. The aagd of death has never visited their healdrfbl
abodes, to pour his vial on the air, to scatter over them
the seeds of co«»umption, and to wake frxim tiieir happy
population the wail ef lamentation and of woe. Here we
breathe the infected atmosphere of a loathsome hospital,
and while we witness the havoc which appalls us, we
expire in our turn.
From thb brief digresrion, let us retrace our steps^
to mingle our sympathies over the doatb«cenes of some
of the creatures of Grod ; for ia all them death is a solemn
and an a£fe<^i^g event It is always iitll of tragic interest
wherever it occurs. The doraestio animal, which has
shared our caresMs and protected our persons, cannot die
without a struggle, and we cannot witneas its death
without a sigh. The beaut^ bird which, by its graceful
carol, has charmed our morning walks, may be struck
down by the thoughtless archer, with the very note
of music falling from its tongue; but that archer repents
Digitized Jpy
Google
.the de^, idiile he beholds iu dying gasp and its painfiil
apasm. The noble steed, which has borne with untiring
energy his delighted rider from place to place, extracts
from his eyes the tear of pity as he groans and struggles
in the agonies of death; and the friend of our bosom
almost carries us with hinoself when the final adieu falters
on his expiring Ups.
In this aspect of the subject, we behold one event
common to all animated beings. But how different is the
death oi a man from that of the inferior creatures. The
throes and the pangs of the dying hour may not be
eflsentiaily different. The mere extinction of life may be
identical in both. Yet, admitting this, what is the death
of a mocking bird, of a spaniel, or of a horse, to the
death of a man? They differ from him, first, in their
comparative dignity in the scale of being. What a small
breach is made in that scale by the loss of either of them.
Man stands at their head« and his death opens within it
a chasm which admits of no reparation. They differ,
secondly, as to the kmd and extent of their relations. All
sentient beings have affinitiesi and all are united to their
fellows by ties more or less intimate, and more or less felt
when death dissolves them. But none are so wide,
so important, so influential, as those which bind man to
man, and whose dissolution vibrates to an unmeasured
distance, and produces a shock in kindred minds as
intense and as lasting as human sensibilities will allow.
They difier, thirdly, as to their continued existence.
They cease with the moment of their dissolution. Their
bones bleach in the winds of heaven, crumble into dust,
and the wave of oblivion rolls over them for ever. But
such is not the end of man. He suspends his earthly
existence, to gather up hia strength for another more
capacbus and enduring. He passes, for a moment.
Digitized
by Google
€64 A new TEAB^S ADKONITIOlf.
beneath the wave which covers all earthly beings, to :
again to the surface, and make for the shore of a distant
and boundless territory on the other side of "death's cold
flood,*' to join his destiny with its inhabitants in the
pursuits of an exalted happiness, or in the enduranoe
of etenial pain.
It is reflections like these that lend their influence to the
death of man, that clothe it nidth a solemnity which settles
not down upon that of any other being ; yea, whidi
stamp it with more thrilling interest than the fall of
empires, or the destruction of the whole irrational creation
together. Pope, in his ''Essay on Man,'' has said, that
the Divine Being
*' Sees with eqaal eyef , u Lord of all,
A hero pexiflh, or a Bpairow falL"
No, my brethren, the poet's hypothesis may suit his
scepticism or his rhymes, but it does dishonor to God, and
injustice to man. The death of a hero and of a sparrow
is, in the eyes of God, an event as different as are their
capacities and their spheres in the order of nature. The
one sinks into nothing, as it drops into the abyss of
corruption; the other sends the knell of his departure
throughout the invisible universe. That of the one may
be compared to the fall of a bubble, which bursts when it
comes in contact with a solid substance ; that of the other,
to the fall of a planet which would agitate the earth
itself from centre to circumference. We proceed to
point out,
III. The particularity of the prophetic declaration,
"This year thou shalt die." All its terms are definite.
It specifies the person, and it specifies the time of hia
death. The individual designated was Hananiah, who^
in opposition to all the preceding prophets, and to
Jeremiah, his contemporary, flattered the people that the
Digitized
by Google
A NEW YBAR's APMONITION* ^^
captivity in Babylon would continue only two years,
instead of seventy. He professed to announce his
message by Divine authority, and wished to recommend
a lie by the name of God. Jeremiah replied, that he
would rejoice in the fulfilmenit of so agreeable a
prediction, but that it was certain God had not dictated
it, and that, as a proof of his imposture, and a punishment
of his crime, he should pay the forfeit of his life that very
year. Within two months, he suffered the penalty of his
guilt, and demonstrated the truth of God.
No prophet appears in our midst, to announce in our
ears to-day, such doleful tidings as fell upon those of
Hananiah; nor have we any means by which we can
ascertain with accuracy the nearness of death. Any who
pretend to do it, either for themselves or others, are
superstitious, and such is the character of all those omens
with which many a well-meaning person is tortured from
day to day. God may, indeed, sometimes, give a
premonition of such an event, by these or other methodsr
but they are rare exceptions to his ordinary plan. He
says himself, " In such an hour as ye know not, the Son
of Man cometh." Were it otherwise, the ends of life
would be frustrated, its lawful pleasures annihilated, and
its indispensable duties utterly suspended.
We mayt nevertheless, inquire how far the particularity
of the text is applicable to ourselves; what force we
should, personally, attach to the alarming words, *' This
year thou shalt die." In clearing this inquiry, it is proper
to recall the admitted truth, that each individual now
living must die at some time or other. The sentence is
passed, and there is neither revocation nor repeal of it.
It is in a course of incessant accomplishment. It is
written in glaring capitals upon the walls of each clay
tenement
Digitized
by Google
A_
466 A NEW year's ADHONITIOJf.
It is further certain, that great multitudes will die during
the present year. In order to realize this assertion, it
may be alleged, that the remoter term of life 'being
irrevocably fixed, some, in the vast population of the
globe, are reaching it every year, and every day in the
yean These, successively, completing the short cycle of
their sublunary career, are perpetually passing away
from time. Besides, according to our own observation^
many more die within this period than ever arrive at it.
Indeed, a very small proportion of the race ever do.
Consequently, those who die annually, and will die this
year, are multiplied in the same ratio.
This astounding fact is confirmed by actual calculations
of the dying and of the dead ; calculations which rest
upon satisfiictory grounds. According to one of these,
eight hundred millions of human beings die in every
generation; a period consisting of thirty-three years.
Twenty-five millions die every year; sixty thousand
every day; two thousand seven hundred every hour;
forty-five every minute, and one in about every two
seconds. If this be true, since the commencement of
these exercises, two thousand of our fellow beings have
passed the gulf of death, and many are now entering the
portals of the eternal world.
Another view may serve to impress upon our minds
the personality of the text. It is what is called, in other
respects, the doctrine of chances; so called, on account
of human ignorance. We constitute an essential and an
inseparable part of the great mass of our death-stricken
humanity. Where all must die, and many, not less
perhaps than twenty«five millions, will inevitably die this
year, we run precisely an equal risk, if risk it may be
called, with those who are placed in circumstances similar
to our own. We have, therefore, no right to exempt
Digitized
by Google
▲ NBw tear's admonition. 467
ourselves from the common lot, especially as we know
that God is no respecter of persons. It is, doubtless,
settled in the counsels of heaven, that many, now rich, and
wise, and happy, and healthy, and gay, and fashionable,
and beautiful, will close their eyes in death this year.
We may bring these words, it may be, yet more closely
home. The chances of life, with considerable numbers
of die human family, are greatly diminished. The aged*
tiie infirm, the diseased, the exposed, are more liable to
death than othere ; and many of them will more ceitainly
expire this year. Finally, it is not at all improbable, that
God, in the disposal of human events, will send, this year,
upon various parts of the world, the visitations of his
righteous providence, in the form of pestilence, famine*
and war. No year ever passes in which some or all of
these do not somewhere commit their havoc amongst
mankind. All three have lately played their destructive
engines with tremendous effect They may perform their
appointed operations again, at no very distant day, and
select our favored land as the most eligible theati*e for the
disastrous display. In this event, countless multitudes
will 6ui*ely die. Already has the angel of death flapped
bis pestilential wings, and spread disease through the
infected air. Already has his ponderous tread shaken our
shores, and alaiTneil our citizens. Already have the first
fi'uits of his hai^vest been gathered ; and speedily may the
features of his ghastly vissage be visible in our streets.
What ravages may the tenific cholera soon make in
places exempted from his previous scourge. Should this
dread fatality befall us, which Heaven avert, how many
of vjs now flushed with health, may pay the tribute of our
lives to his entrance amongst us!
In view of all these considerations, there is on
admonitory sense in which il may be said to each one of us
Digitized
by Google
4/68 A HBW taibTs uncimridir.
to-day, " This year thou fihalt die." We know tint
a year has opened with the bright promise of hope, asid
cbsed with the dosolatioiM df death* Behold, ray brethrvo,
how the past, which was ushered in as auspicioosiy aa liw
present, has terminated its career I How many a iaiBay
has been widowed and orphaned. How many a doraea^c
circle presents to the eye a sad vacancy, but recently filled
by an idolized object. How many an honaehold, united
by the bonds of the tenderest endearment, has been totally
dissolved ; and silence now reigns amidst scenes bat lately
enlivened with the voice and the charms of innocence and
mirth. Many a noble heart ceased to beat, and many a
lovely form faded away at the approach of death, last
year ; and many a sigh was wafted upon &e winds of
heaven, from distant places, to homes which waited to be
gladdened by the notes of a welcome retam !
Similar scenes will be enacted this year ,* and thongb I
am not much aacustomed to such reflections, I may be
allowed to indulge them upon an ocoasioa which rendeia
. them at least, excusable. I am not given to melancholy
anticipations. Ah, would that youthful levily had been
seasoned with a just conviction of the evils of life, and
that the gh>w of a fervid imagination had not invited those
violoit shocks wh^ch make so fearful a wreck of human
hopes. Pardon me, for .yielding to a ten^orary impulse
of this character, at the haxard of seeming to funeralize,
rather than compliment my congrcgadon. The blooming
cheek will grow pale, and the manly brow will recline on
deadi's leaden pillow this year. The earthly paradise,
attractive with befauty, and redolent with perfume, will
admit the monster, whose tainted breath will poison and
wither its fruits and its flowers. Mournful piotuivs pass
before my eyes to-day ! In one part of our community,
I Bee the. chamber where afbotion watches widi-a
Digitized
by Google
MV. iflS9
palpitalang beart» the decUniiig olgeot of its ptotneted
eolieitode* In Aoother, ooe has juat expkred^ amidat the
ttifled sobs and iufibcatiog grief of sttiroinidi&g relativeB
and irienda. There, e aolenm procesaion foUowa ihe«low
hearse fo the tomb ; and yonder» a diapenuig .ooaapany
retunia from the Jaal aad offioea. of humanityt to recur, far
a aeaaon, to what, aa yet, aeema but a tiouUed dxean.
Thus, aa it is said, "One geueration goeth» and another
conieth; and the earth is« by tuma, vacated and replenished
by troopa of succeeding pilgrima."
A few intevn^gaAoua may aj^propriately conolnde this
practical but painfiU diacusaien.
Should you die this year; what would be the tenqmral
condition of your iamilieal To the extent of your
ability^ yoa are responaible (or their woildiy proaperity ;
and though it is no man's duty to leave them in affluence,
it is his duty to psovide for their suppert and their
education. .Have you, in humble dependence upon the
blessing of God, exercised a reasonable degree of
provident forecast^ tha^ in the event of sudden death, your
widows and your orphans might enjoy the means of a
competent livelihood 1 Or, by your negleot, your
prodigality, or your indolence, would 8«ich an event
plunge them into- the evib of hopeleaa poveity, or, at least,
into those of protracted and expensive lawnmitB ? To all
such, the prophetic <;harge to Heaaokiah is an tmpeiutive
duty« '^Set thine houae ia order, fer Aon ahalt die and
not live!"
. Againi ahould you die this year, what would be Ae
moral and apiritoal conditicm of your famiUea, and
especially of your children 1 Have you endeavored to
lay the foundation of their happineaa and useftifaieas, in
the. fear of God; ao to '^train them up in the nurture
and admonitioB of the Lord,'' that, upon your death bed^
Digitized
by Google
476 A NEW Y«Aft'* iDitomrtoif.
y<><i eodld entertain consoling faopc^ of their salvation t
Or, would your departure from dierh, leave them no other
gaides, through IHe, than those lessons of Vanity and
world^ poKcy which yourselves have pursued? Or,
would a fkther'a and a mother's example be the
wfttchword aild the bane of a remote posterity, and
result in the catastrophe of their mined immortality t
Should you die this year, what would be die state of
the commanity» the country, and the v?orld in which yon
live, so ftr as your capabiKties of improving them are
eoncemed 1 In these great relations God has placed
you, and no contingencies can alter or annihilate them.
Would they be better for your having lived t Would
the amount of personal or social happiness have been
iilpreased by your influence, however diminutive t Would
a solitary individual have occasion to ascribe a sensation
of relief, or a virtuous impression to your exertions? Or,
would you be jusdy chargeable with augmenting the
vast aggregate of human wretchedness, and your death
be regarded rather in the light of a blessing than a loss
to society 7
Finally: Should you die this year, what, in a]l
probability would be the character of your death? Have
your lives been such as to insure "a good hope through
grace " of a triumphant, or even a peacefiil passage to the
heavenly Canaan ? Or, would your exit foredoom your
final rejection ? Many happy deaths will occur this year*
to illustrate the unimpaired power of the Christian
religion. Many a weary traveller will enter into resU
Ministering spirits will kindle into rapture over many
a well-contested prize, and the population of the new
Jerusalem will be swollen by myriads of successful
candidates for « crowns which fade not away/* and
mansions ''not made with hands, eternal in the heavena.''
Digitized
by Google
A, JiKW TBAJt's ADKOHITION. 471
And, *0 horrible to tell ! Many an ill-fiitad arrival will
people the habitations of the damned, thia year! Thou
God, to whom *'all things are naked and open," and
to whom '* hell itself is without a coYering,*' hide from our
eyes the sight ol so heart-rending a tragedy I
Learn* my hearers, the lesson suggested by the text,
and inculcated by the Son of God; "ho ye also ready."
Let all your ransomed powers agoniae to make this one
achievement. And* if Qod shall say to any of you,
in language which needs no interpreter* ** This year thou
shalt die," you will be able to respond in the last words
of the ApooBdypse* "even so* LordJasus» come quickly :"
Amen,
[The above sermon is taken from the Southern Methodist Palpit, hy
)»enn:i»sion of the Editor, Rev. C. F. Deems, B.D.]
Digitized
by Google
SERMON XXIIJ.
THE ItBCAPITULATION OF ALL THINGS
IN CHRIST-
RT REV. R. J. BRECKINaiDGE, D.D, LLJ).
A Muitim ^ike Pretk$Unmn Cimrekw Ltximgion, K9.
"That in tlM dupemtticm of Um falMM of tiae% he vaa^ galhee
together in one all thingi in Christ"— Bphesians i. 10.
I. Jebotah, revealed to ua in die 8criptin«s, ]a%
from eternity, existed in the plenktide of an infinke and
unchangeable being, which, as to its essence, is absolutdj
one ; the unity of the Grodhead being the, fiindameii(»i
idea of revealed religion. Tiie infinite bksasedness in
which he has thus eternally existed, had a direol lelevaocy
to the ineffable inbeing and actings of the tfaaree Divine
persons — equal in power and gloiy, which oonstitttte» .in
the unity of that essence, the adorable IVinity of the
Divine nature. It is to be observed, however, that the
unity and the trinity thus revealed to us, concerning the
being of God, are predicated of difi^reot things* and not
of the same thing ; the former of the very essence thereoi,
the latter of the exact mode in which it exists.
The infinite God, in the exercise of that boundless
goodness which is so great an attribute of his nature,
and for tlie illustration of his own glory as the grand end
of all his works, was pleased to manifest himself in thn
Digitized
by Google
ALL THINGS IN CHEKT. 473
whole work of creation ; therein communicating to ns, ai
one portion of his handy-work» a dependent being ; and,
throughout the whole, exhibiting his divine beneficence,
wisdom, and power. Thus the heavens and the earth,
and all that is therein, were created by Jesus Christ,
the true God, and seooiid pereon in the trinity ; and he
who became incarnate, that he might save sinners, was
not only with Ood, fixym eternity, but* as Ood, the sole
creator of all things — ^the only source of all dependent
existence— the absolute author of all created intelligence.
The direct relations of all things and all beings, are
only to God; the relations which all of diem hAVe with
each other, are merely indirect, and through God, From
him, and by him, and to him, are all things. Whatever is
primary and fundaments! in their candkioB, eonaeets them,
directly, with the throne of God. It is only those things
which are secondary and inddental that connect them
with each oth^; and even these, as befi>re stated^
indhrecdy through God. It is in him that we live» and
move, and have our being. The laws of nature, as we
call them, are no more than the rules of his procedure,
which, by their constancy, have become obvious to us; the
duties which we owe to one another, are results of still
mon exalted duties which we owe to him; and our very
power to blfite each other, is strictly measured by his
blessings to ns.
IL A univerBe created, constituted, and governed, in
that manner, presents to us the highest concehrable picture
of fehclty and glwy. That it should wholly fall away
from that condition, seems at once the most inscrutable
mystery, and Ae most appalling calamity. God, in his
blessed Word, has clearly explained to us the mode in
which sin was introduced into that portion of his universe
Whidi appertviM, in a special manner, to us; and, more
41
Digitized
by Google
474 Wi
W«flyttli»ttuuier0f ita of^|ud Mtrmaoo^ M in
period, wioiigtt the wogOU hoMi. Amie from ikeB#
DiriMtMclnDgBiWe know, €ndy» ihat our glory and felioiqr
we gone; and duU on and roiseiy li«re made their abode
with us. It ifl when we nft down at the feet of Jesqa, and
leani of Ua, that the great .atocy of our ruin and our
iieaov«ry iaeidhibitedtons^inmlltta Jearfiil guilty and all
<ite nnaeatebaUe grace.
By aitt^ the mgela, who feU, lost their first and sublime
estata By sin, die Imman race has lost the image of God
in whidi we were created, and is exposed in the estate in
which wn stood, to all the miaocies •whkk flow from the
just displeasure of God, in this wodid, and in that which
IS to come. By sin, die Tery earth we inhabit liea under
the curse of God, and all CFeation groaoeth and travailetb
in pain together. The whole scheme of God's goodneas,
n&d wisdom, and power, as manifested in a heavenly and
an earthly creation, in which sin had no place, is deranged
by the entrance a£ sin into die heavens^ and upon the
earth. The relations of eyery part of that creation, to all
the other parts, are wholly deranged; and the relations
ol the whole, and of every part to Grod, are most signally
changed. Where there was order, there is oonfasion;
where there was peace, there is anguish; where there waa
purity, there is pollution ; where there was eternal life,
there ia death and helL
There is a marrellous difibrenoe, in the dealings of God,
with the two classes of his fallen creatures. Of the
angels, a part only fell. Them he cast out for ever, but
cursed not the bright abode which they had forfeited;
instead of which, he provided for them a separate prison
house of despair. Our guilty race fell absolutely, and
without reserve. Them he cast out, without exception ;
but not all of them lor ever. The groaning earth, which
Digitized
by Google
or .AU ranfls m ovposr. tiff
ibej had polhitsd, fas cnnod for tbeir i»ke9i but Mt
etemallj ; inatead of M^icb, the abode prepaMd fi>r ibfi
Pevil and kis aogels, aball reliefe the eacth of the eieraal
presence of impenitent men. Wonderful are the dealings
of Gv i, and his ways past finding out!
III. In the counsels of etamity» the set purpoae of
Ood was to reoonslrnct the umverae^ thus polluted and
deranged by sin. Heaven was already enaptied of its
fallen angels, reserved in chains of darkness^ for the
judgment of the great day* For the earth and for nnBH-*-
no more covenant of work»-^na more, do and live ; but a
covenant of grac&«^believe and live ; life and immorlali^
brought to light by the gospel 1
From motives drawn from within bis own breast, and
which we express by saying — of his good pleasures without
the least claim on the part of his fallen creatures, and
therefore, of free grace : without all accountability for his
own conduct, and, therefore, of eoiveraign grace: by a
method most thorough and most complete, and, therefore,
of efficacious grace; for an end worthy of God, and,
therefore, for his own glory : it b thus, that Grod proceeds
in the sublime proposal of his purposed reconstruction of
his universe — in a way of infinite mercy as it regards
fallen man.
Our Divine Redeemer has told us nothing more plainly
than that, in order to enter the kingdom of heaven, we
must be born again. We have lost the image of God, in
which we were created: we must be restored to that lost,
image, or we must perish for ever. For vs, all that was
lost by the fall— nay more— is restored in Christ; for, in
him, we are made paitakera of the divine nature. In
him, the Godhead has takra our nature into eternal union
with his own nature ; and he is formed in us the hope
of glory. By him, also, the Eternal Spirit, purchased by
Digitized
by Google
4T$ ' 9BB BBCAVmni'AfllW
hig bloody makes us templM' in M^eh b« ^welis-^ltvitig
temples^<^a Jbabitaition for €k>d. A ' service &nd ah
enjoyment •o(f <3rOd, iafinitely beyond ivhtit ftad b^en
possible under the covensat of works/if indn bad nexet
&lleii» iLwaita tbe redeeoMd under tfae eovenant of grace,
and that rdeonstraotion of tbe utti^et^ whicb is to be
aceonplished under it
Tbe angels tbat kept libeir first estate, look to Christ,
tbe bead ovar «n tibings, and, as such, Uie bead of the
Ofatifieby and in bim aie conirmed fbr ever in that
beaveBly estate. He who created them by tbe word of bia
power, confinos them etemaliy hi their exalted condition ;
aiid does this as he is the Christ of God. Hedeemed
asen — ^tbe peeaiiar purchase of his bk)od, and ' the most
surprising moaament of bis mercy and love — ^nd him
their very life, -when they appear with him in glory.
Fallen ang^ Ue under bis sentence in endless despair ;
and lost men will find no part of tbeir condemnation mon^
terrific, than that which will spring from tbe certa:inty,
that be whom they despiaed and rejected, and vrbo jndged
and condemned them, was both able and willing to have
saved them. All created intelligences, and the eartb
itself purified by fire, and emerging with the new
heavens from tbe bosom of that old creation which is
vanishing away, reunited again in one body, under one bead,
will be gathered together in one-— ^11 things recapitulated
in Chtist* In a sense still mors exalted than that in WMch,
at tbeir creation, Gtjd pronotmced all the works of bis
bands to be very good; will all be presented, at last,
fauUleaa before Grod ; and tbe grand problem, created by
the introduction of sin into the universe, be finally solved,
to the infinite glory oPJehotah of Hosts. €K>od — very
good— -faultless, immaculately faokless, vnW be all the
procedure, and all tbe results, throu^^uC all the vniVMHe;
Digitized
by Google
OF v4IA]^ /WMM. n OHDST. iff
tl^ inu»^d»^lci'riehe» of gran^ 8ttd the awful 06t«rity
of juatice, aIUea exalting tbe mmjesty of the Son of God.
lY. la the oouiae of creadon, and in tke order of
providoqca, ia Ae devalopment of nature, and in the
i^ifoldiiig of all the dbpaaaariona of money, theve w an
eyeirlaBting coacatanation «ad dependeaiw of- all things.
They follow each other in a sublime order-^^every thing
compifte in itself«-and yet all but poftiona of a still nif>re
complete whole. AH things hsre a force pecuKat to
tbemaehres, «nd then aH wroik together with an irresistible
powier; and the endof eaidi, andihe lesultof the whotev is
for good to them that love Ood. Tbe dispenaatien of the
fulness of times, is the vast cycle in which they all work
together, the immease period tfanragh which they all
emerge in their successive manifestatioas ; conspiring to
tba( good end .of the economy of the completion of times,
when aJQ shall be once more brcraght imder am absolute
and infinite head^p^ and that in Jesus Christ,
jBefore.any work of creation at al^^^before all existence
save that of the infinite, eternal, and unchangeable Spirit,
which fills immenaity— even from ererlascing^— ^was the
period of gestation in the Divine mind of those boundlesa
thoughts, whicb, for his own glory, all the fulness of the
dispensation of times, was to make manifest. Thoughta
of a work of creation only less immense, than he who fille
immensity* Thoughts of an order of providence, covering-
tbe immensity of hia creation and extending to eternity.
Then burat forth the work of angelic creation^-^-^be
calling into being of cherubim and seraphim— the thrones,
and dominions, and principalities and powers— the
sublime hierarchies of the unseen world. This first,
great period, of Whoso duration we know nothing,
divides itself in two most distinct pcnrttons. It may have
been almost from the depths of eternity, op to the ft)!'
Digitized
by Google
of n portion of tfaoao briglit- Bteffi|^ee0, tbot die fim
portkm of this Bngelic period flowed on : and fron that
ftarfbl catastrophe^ to. the oreatioB of man, the aecood
portion of that period voHed past the tfairone of God.
▲geo— k Bftay he eoontlesa iigea ^*o£ which wa know 00
little, and which it is so easy £ir die iangtaad<m to crowd
with att parest and most ei»ked tfaiags; hot in the midst
of which Qod has revealed to us a revoltagainat his infinite
majeny in heaven itaelf.
' . Next came die ereation of man^ in the ionge of Qod»
A new race; in das agreeiBg widi the angels, diat eadi
one was a separate activity, an indiTidual and responslbla
power in the univene; but in thisdiflfeiring Ormd them, that
it was stricUy a raee-««li created of one blood'— and not»
like the angelic hosts, a meter coUeetaon, no matter how
immense, <»^ isolated individuals, neither dteeended ftom,
nor related to each other. To this origind and
fimdamental distinction between the nature of men and
that of aageU» ia to be traced, perhaps, as nudi as to^ny
other cause, ^ vast difference in dw career and destiny
of these two gveat fiunilies of God's intelligent creatures.
And this part of the dispensation of the fulness of times,
like the one that went before it, is divided into two
poruoos, by a revolt against Qoi; a revolt now in
paradise, as before in heavoik " By one man's (&obedience
sin entered into the world, and death by sb ; andsodeath
passed upon all men, for tint afi have sinned/'
The covenant made with Adam, for himself and hia
posterity, was hrokeii by Adan, both for himself and
them ; and the first portion of man's dispensation on earth
vritnessed only his own ruin.. HowfittdleaHoaratteraptato
save our souls by our own works must appear, when vre
Deflect, that thii reifuires of us, in our foUen condition,
two thivgm the smallest of which was beypnd the etrengihr
Digitized
by Google
•f Adam, befem }»M} fbrTrerittUflt begin by Tetrieniig
what baa been loat by tbe fall» and after that, we must
eoaUnue in tbaa likenaaa of God» wo ba^ fiiat to receiver*
There lay opeat' before Qodf if we may thna speak, diree
oeuraea^ either of wbich, ae &r aa we can oomprebend,
be migfak baye taken with mani «fter tbe fidl* He might
nave loft tbe whole race to perisby aa be did all the fallen
angek : or* be mig^t have pnmded amne remedyy by
which the whole race wonld ineTitftUy and necenarily
nave t>een xeBowred and saved ; or, be might have
interposed in that manner^ wbic^ tddng in tbe whole
scope of hia own being and attributes, and tbe whole
nature of man, would the most perfecdy iliostrate tbe
glory of God, in providing a redemption adequate for aU
men, but eflfeotual only to snob as sboold receive it, by
graoe tbvougb ftxth; passing by the rest» and condemning
ibem for their sins. It is obvious^ that tbe fine, or tbe
second method, would have been infimtely simple and
direct; the first, a mere illnstiaLtion of his justice ; tbe
sec<Hid, of bis eompasabn; Ghid has- cboeen tbe third ;
ftnd, by means of it» his justice and bis mecx^ aKke, along
with all else that constitutes hia glory and biessedneas,
will be made supremely and etevnaUy manifest to bis
uoivene. This Divine dispensation of grace, for tbe
salvation of sii^nem of the race of nan, develops itself
tlnronghoayt all oar human dispensation after tim foil } and,
when it is abaolutely consummated aad campleled, all
things will be reci4>itulated in Jesus Christ, and tbe whole
universe, so long defaced aad deranged by ain, be unkod
' ^ain under one bead, even Uae glorified *God«ian I
It is this vaiit and ^rioua portion of die dispeneation
ox Um fulness of times, of wbicb all the ScripCarea meat
fully ueat. What went httare it, is but briefly dwelt
upo9 in tUfi lively onMdes; only enough^ perhaps, to make
Digitized
by Google
«86 . warn
us f«dUy comprehend the lelatiDOfl cf - this part to the
eitftre ApirUual system of die auivena What IbllowB
afier it* in the depths of the etornitj to coane, is only
ittdicated in the most geoerri manner. No eye ever savr,
no ear ever heard, no heart ever ooneeiTedy what God
will do, finaliy and for ever, for thoie whsee aames shall
be found written in the Lamb's Book of Life; when the
kingdom of Meteiah is delivered up to God, even the
Father, on that stiblime recoktl of complete redemption,
and G^ will be all in all. On the olMr hand, the wildest
hnaginankpn can scarcely embody the dknest horrsr of
tiiat lake of torment^ in which death itself shall die, and
hell bo oonsamed for ever!
The covenant of grace, springing from the bosom of
God, and conceived from all eternity, is administered kt
different ways, bnt is still really edmimstered, throogfaoiit
all that second part of our human dispensation o£ which we
wens jttst speaking, as extending from the ikll of man, to
the consummation of all things. Before there was a
gathered and visible Ohoreh in the vfoM ; before there
was any outward mark, separating between GKxl's people
and God's enemies; before there was any writtsa
revelation from heaven; before there were any office
bearers, or any permanent signs and seals of that covenant
of grace, it was, nevertheless, administered, in a way then
sufficient, and also really IMvine; and the Bride of the
Lamb, still found her spouse faithfol to her. Then came
the call of Abraham, in the midst of the idolatries of Ur*
of the Chaldees, to be the father of the faithfhl. After
diat foHowed the law given from Sinai, and the gneat
ceranMnial and typical dispensation, and holy men of God
speaking, from age to age, as they were moved by the*
Holy Ghost, and all the array of God's wondreus deding!i
with his ancient peoplet And when the set tfaae WM
Digitized
by Google
or--jkix TMMmm ih ghbst. MM
«>ino, Gkid' seat fbirth has only begotten 8mi» tnadb of a
woman» nnde under the law ; God msaifest in the fbfld»»
jnatifiedin the Spirit, seen of angeb, preached unto the
G«titile»y briieved on in the worldf received up intso glory
r^thof inoontzoTerlible mfstery. of godliDflas I Then oame
the day of Pentecost; the outpooxiog of the Spuit; the
ScripCuces completed ; the Church of GtKl re^jrganized
afreah for its great labor of truth and love; and. the
k)ng i^es of confliot and of grace* of. trial and of trinmpH»
in. ihe midat of. which, thus far run out, we stand in our
lot torday. Thus &r have we come ; so much have we
aliready seen or known ^ and, by the grace of God, we aue
what we are. The current, flowing from etemky to
t^amity, has reached this mark, where our feet touch its
mazgioy -and oar hearts sigh to launch away upon iL But
all ishinga.are not yet gathered together in one, nor is tihe
dominion of Christ yet set up over tbera» in its final , and
infinite fuhiess; and, as yet, therefore, the dispensatiQii of
the fulness of times is not completed. i
And what are the, dispensations which are to come I
If we will simply and sincerely believe God, we need not
err concerning them. The groat promise of the Old
Testament Sciiptures was the incarnation of the Son of
God, his first coming as the Saviour of sianersk The great
promise of the New Testament Scriptui*es» is his second
coming, vnthout ein^ unto salvation ; the second advent
of the Redeemer glorified. Though now we behold him
not, yet we know that he is iiySnitely exalted at the right
hand of God, a Prince and a Saviour, to give repentance
to Israel, and the fi>rgiveneBs of sins* Nor has he left us
comfortless. ■ But, according to his gracioiis promise, he
has sent us another Comforter, even the Spirit of all
truth, all life, and all holuiess ; who has made his abiding
place in the hearts of Christ's followers; who abides theire
Digitized
by Google
4811 TVS BVAFt?iiijmQir
ftill, and wlio wiU abide there coatiaQaJljp till the promiae
of the Sayiour, and the immediate dispensation of the
Comfoiter shall end in the visible manifiwration of the
God-man I The peraonal dispensation ol Jesus Christy if
the grand idea may be so expressed, is not one continnons,
but is. a varied and successive manifestation, continually
increasing in glory and majesty. There was first his
personal ministry, ending yrbh his ascension up into
glory : this he often calls the kingdom of heaven, properly
and simply* Then followed that kingdom with power»
even the power of the Hdy Ghost, in the regeneration and
sanctification of men, in a manner, and to an extent, certainly
never witnessed before the ascension of Christ ; and which
is the peculiar characteristic of that portion of the persona]
dispensation of Jesus, extending firom his ascension to his
second advent. There is still to come that kingdom with
great glory, commencing with the return of the glorified
master, and manifested throughout all those stupendous
events — ^the resurrection, the judgment, the millenial reign«
the final delivery of the kingdom itself upon the Bode of
Life, and the retributions of eternity.
The second person of the adorable Trinity, is the
cMitral object of all the revelation of God. It is he who
created all things ; it is he who governs all things; it is he
who will judge all things; it is he alone who saves
sinners ; it is in him that all things are to be gathered at
last under one head. It is only as we make him the grand
object, that all our expositions of the dispensations that are
past become true and consistent; and it is only while
every thing culminates to him, that all the future opens
itself to our comprehension. This Divine Woid made
flesh, and so two natures united in one new person ibr ever;
once crucified, now exalted, hereafter to return in groat
glory : behold the key of all Scripture I Fixing upon ths
Digitized
by Google
or ALL <rnm69 iit christ. 48S
point of lliat retom, all things that t«main are — ^and are
then only — plain. Widi him will come all his holy angeK
His living saints will be transfigured as they behold him ;
and the bodies of those that sleep with the pale nations of
the dead, will arise in die first resurreetion, as they hear
his voice. Tengeance on the living who reject him — a
final and eternal end of all offers of mercy^-the continued
death sleep of the impenitent, till the judgment of the
righteous is over. That judgment ascertains, not the fact
so much, as the manner and circumstances of their
salvation, and their place in the mansions of the blessed,
and amongst the redeemed host. With his glorious
doming Satan is bound ; and then are solved all ^e great
problems of Antichrist^-of the Gentiles^-of God's ancient
people— of the powers of this earth— of all apostacies-^
of all idolatries — ^and chief .amongst all, of the visible
Church. And then, ** when the thousand years are
expired, Satan shall be loosed out of his prison ;" and the
wicked dead, ''who lived not again until the thousand
years were finished,*' shall come forth to shame and
everlasting contempt in a resurrection of damnation. In
this, deceived once more, and for the last time by Satan,
they shall make one final, fearful struggle, before they
and the devil, ** and death and hell are cast into the lake
of fire. This is the second death,'' — ^the doom of all the
wicked, "judged every man according to their works,"
by him ** from whose face the earth and the heaven fled
away; and there was found no place for them." In that
tremendous day, ''whosoever is found written in the
Book of Life," may shout aloud, " O death, where is thy
sting 1 O grave, where is thy victory t" For then, indeed,
will this corruption have put on incorruption, and this
mortal immortality 1 And then will the dispensation of
the folnesa of times have come. Then will all lidnga
Digitized
by Google
4M V 'XVB BBCAVnUfcATDMI
wbidi are in heaven, and wfavdi ara tin ftattli^ he ftifiy
gatheied toged»er in okiet^-eraD in Jcsos GlfariflL Tben
shall he have reigned till he has put all enemies nnder fas
feet<^-^tlie last of whom are hell and death; '* And vrhen all
diings shall be snbdned nato hbn^ Ihev shall die Son also
himself be subject unio him that put alLthings under him,
that God may be all in' all." And thein at tin. name of
Jesus, shall every knee bow, of all things divine, and
earthly, and infernal ; and every tongue shall confess that
he is Lord, to the glory of God the Fsidier.
V. God is exhibited to us in. the Scriptures, in two very
distinct relations > to the universe. First, as he - is its
creator, proprietor, and natural ruler ; secondly, as he is
its moral governor and final judge. In a universe irae
from all sia, and, by consequence, from all defilement and
derangement, these two relations ef.icn sovweign Loid
would seem to be absolutely • co-incident. The entrance,
and the prevalence. of sin, on the other hand» would appear
to distinguish them mare and more from each other, in
proportion to the extent: and maligiiity of the sin* and the
purpose of God to punish, to extirpate, or to pardon it.
Acc(H:ding to the mode of dealing with the subject, which
God, in his infinite wisdom might select^ vrould be the
predominance which would. be given to the natural, or to
the moral aspect of his government ; as, on the one hand,
that of an absolute ruler; or as,, on the other, that
of a merciful parent, proposing remedies, giving aids,
prescribing terms, and exhibiting motives to bis rebellious
children. As to the plan actually adopted by God, it has
given a pre-eminence so absolute to the moral aspect of
his dominion, that the head over the redeemed has been
constituted, as such, head over ail things ; and invested, as
the Saviour of sinners, with all power in heaven and upon
«arth. The mode o£ acquiring this poweci and of
Digitized
by Google
OVAftl. VHIHM IN OMKIST. Mi
'extenihig its ftctual «flicaey**^n other wards, the peraoD) the
vfotkt and the g^ory of the Divine Redeemer, are the gfand
.dieme of ail levelstion. The infinite humiliation, and the
infiiiitBr ekaltation of Ohrist» are. the two extremes which
the anbject preaenta Frooa the first of these^up through
all the gradations between them--*^e kingdom, and the
powen mnd the gknry of the Lord Jesus, gradually expand
thamaelvea. Through all the successive periods of aU the
■dispensations of times, in all their fullness, his final and
eternal headship struggles more and more into view; until
it heeomeSf^nt, a fimdamental truth, and then a palpable
necessity; and, ac Isst, the very crowning g^ry of the
infinite grace of God, and the climax of all his plan of
redeeming love.
The grace of Qodf as it is exhibited to lost men, is
eobject to several great and perpetual limitations, which
characterize the very nature of ks whole economy, under
every manifestation. The first limitation is, that we have
no access to God for salvation, except through a Divine
Redeemer, crucified for u& The second is, that there is
not, that there never was, and that there never will be,
but one mediator between God and man. And the third
is, that Jeeus Christ, of Nazareth, is he-— and his the only
name giv«n under heaven amongst men, whereby we can
be saved. In like manner, there are conditions of our
discipleship, responsive to these palpable limitations, and,
like them, absolutely unchangeable. The first is, deny
thyself; the second-^take up thy cross ; and the thirds-
follow Jesus Christ in the t>egeneration. The nature of
God, the najtare of maw, and the nature of salvation
itself, for such sinners, by sudi a God— «aU united as
elements, make up that awful problem, whose only
gracious solution is, Christ crucified, unto them which are
called the power of Gt>d, and the wisdom of God. The
Digitized
by Google
486 TUS RKCAPITULATIOH
mcarnation of the Son of Grod, and his perfect obedience
and infinite Bacrifice ; the justification of mined sinners
through faith in him; their regeneration and sanctification,
through the eternal Spirit, purchased by his blood, and sent
forth as the proof of his glorification ; the second coming
of Christ; the resurrection and xeign of the saints; the
resurrection of the wicked ; the general judgment ; the
retributions of eternity 1 Point by point, as each great
truth is exhibited; and step by step, as each sublime act is
developed -the infinite fitaess of Jesus CHirist, to bedhead
over all things, becomes more and more illustrious ; and
the infinite certainty, that the dispensation of the fulness
pC times c»n beget no other result, settles more and more
profoundly into the hearts of his children. The seouri^,
and blessednesQ, and gldry of union with him, become
continually more striking» as we more perfiKtly realise
whf^ be is and whai he doe& The precioua troth we
hav^ been contewplatiiig inspires us with a confidence m
him» and quickens our desires to be in him> and begets a
reiidiness and an ability to serve, and to enjoy him,
proportionate to the deamesa with which we perceive all
its power and its fukiess ; and the simplicity and sincerity
with which we abandon ourselves to its influence over our
souls. Nor can aniy thing afford evidence more dear
and fearful, that ihey who are without Christ, must also
needs be without God and without hope. Nor could one
from the dead make it more certain, thet they must perish
without remedy, who shun and hate the. only being in the
universe who is al^e to bless» or to save them ; and who
outrage and insult not only the majesty, and the justice^
but the compassion cad love of him who is over all, God
blessed for ever 1
Digitized
by Google
SUPPLEMENTARY ESSAY.
BY THOMAS P. AKKES.
RELTGIOITS CORRUPTION A PRELXJDE
TO NATIONAL RUIN.
Tub ruin of a hiition» infected with an impure iaith»
•is evidently the resalt of an estftUished Taw. Respecting
the peoaliar corruption 6f mankind before the flood,
tiothittg definite is revealed in the Scriptures. It appears,
faoweter, that they hod debased the original idea of God,
and, as the natural wofltittg of the mind is to form a
•anbstitute, we suppose, they devised a system of false
religion ; and, by tiie watetv of the deluge, were swept
away fh>m the face of the earth ; they, and their idolatry
together. The idolatrous Canaanites were destroyed, as
the Mosaic history infbrms us, wholly on acconnt of their
idolatry. The corruption of the Jewish covenant was
visited with a sQccession of ttemendous and predicted
ealamtties, wound up in the seventy years* captivity,
which gave the Jews into the hands of a barbarian, left
their temple in aslies, and broke them down from the
ancient and illostrioos kingdom of David and Solomon,
into a trembling dependency; which, after committing the
oonsutnmate crime of the crucifixion, was to be subverted
by the son of Vespasian, in the midst of boundless
slaughter. Without making a further bpectfication, we
may sa&ly coDclode, from the argument of all the past,
Digitized
by Google
488 . ftsuoioini ceBKumov
that, ^ ctnrttptum ef a mOum's reHgimt'is an meviiMe
jffreludc to her d^trudum*
If the most potrcrfu] nation that ever existed in the
world, could have survived, alike, the abandonment of a
purely spiritual devotion, and the adoption of an idolatrous
religion, Pagan Rome would still be ''empress of the
world.'' Bising from the condition of a cokmy, she had
fought her way to the throne of the proudest empire ever
committed to human control* And this supremacy was
reached, not by those wbim»of fi>itiMie which sometimes
V elevate incapacity to sudden eminence, but by the real
resistless superiority of aits and arms.
Asiatic conquerors had subdued mwe extensive
territory, but their cofnquests were over barbariaoa.
Their chariot wheels ploughed the sands of Arabia; the
hoofs of their chargers broke the solitude of the Mongolian
desert f and the blood of their bravest generals oriuMoned
the snows of Siberia. Like a swift, yet hea^ inundation,
they swept along the shores of the Red Sea and Indian
Ocean, leaving behind, them, a bcead traek of desolation,
and carrying with them only the remembrance of barren
victories. They were fierce, rapid, and fruitless.
The Romans, on the contrary, overran the oiviliced
as well aa barbarous nationa of the eaith. Where
civilization already ejuated, the people were compelled to
adopt the manners and customs of Rone. Wheie
barbarism had usurped the soil, it was either driven back
into the wilderness, or bowed by a strong hand into
salutary submission. Wherever Roman cooqueixHB
pressed their victories, they filled the land with the
^mples, the palaces, and the gorgeooa theatres of dieir
own matchless country. Every fix»t of territory acquired
by conquest, vras bound to the ancient capital by the
inflexible authority of Roman laws, the unbroken
Digitized
by Google
A FBILVra TO tiATfOHAab SUIN. 48>
inlmUnea of iUusirioas naaieB, and the tenadons tie
of a common language. By fbrraing this solid and
gymmetrical connection* the Roman £mpire increased in
BtreagUif -«a its dominion enlarged ; till the Emperor
issued bis pmndanwi from a tSdrone, that stood in the centre
of an «ver«widemng circle of subjeets ; his erown» radiant
with the rays of an unaetti»g saa ; hb sceptre, sweeping
the circifUMfeEenoe ei Um globa Permanency of dominion
WAB tba very principlB of their government A receptacle
of robbers. Borne yet became the mighty alembic of the
world, in whkh every elemenc of evil was fused together,
and made to coaieaoo into etrengdi. Sanreying, even
fromt this distance^ the stupendous magnitude of that
proud and haughty eredaoni tlie age and depth of its
$)undaUoa» and tba cooBunnate policy and power that
defended it> we may we)l fbii^ve the merely human
oraole thait pnoneuttoed Its seven hills the pillars of an
eternal throne.
The sudden dadine, and subsequent deep eflfbmin&cy of
the Roman people, still perplex the infidel historian.
Nor is his perplexity diminished, by reviewing the
resources of tha pec^le who completed the overthrow of
that pre-eminent suet of human power.
At the eaatem extremity of Asia, a fhgirive slave had
collected a band of robbers ; the band soon swelled into
a tribe ; tba tribe beoame rapidly the nucleus of nations.
At lei^;th a final incise was given. The whole northern
woild started up as if by the sound of tmmpet, dashed
fttrioufily down from the Carpathian monntains, and
swept along, like a tameless torrent, in the direction of
Italy. The approach of such a wild and motley multitude
of invaders filled Rome with one roar of laughter. That
a clan of uncultivated barbarians--tfae sudden and prolific
abortion of the deaect, shoold have die msane presumption
Digitized
by Google
496 ' ^9LWiMt^tn <^MR^1h^6ti^^ ^'
Id mMbal its rude strength agaitist Ik pow^r that defied
the wor)d» seemed, to the Romans, the very cfitoax of
madnese.
Hanniba), had once tried the maai and f^t the weight
of the Roman sword. And, though hm cotirage ha«
gimm his name to immortality; though he sitMaed the
auccesaive barriers of the untrodden Alps ; and led
his conquering legions acMss the aumiy plains of Italy i
yet, ivhen he reached the banks of tlM TibelTi a barrier
M»e tip before him, and towered te^abeight aad firxpanaioa
that darkened, with ah onfiinottt gloom, the dattzling prize
which had allured him Co the home of Romulus; and
oast a coUoesal shadow over his in^le subsequent career
A torrent of more than firi&^--a stream of bei^c steel and
indignant eonmge, burst from the gtttee of Rotne, and
hunted 'rti^ haughty son of Hamitcar to the insry capita)
of Carthage. Filled with the remembrance of this and
similar achievements, the Romans might justly scorn the
naked valor and swarming numbers of the North.
The first movements of the batrbaviaiiS' were dubioas
and desultory ; but still, the main tide kept steadily on,
taking, continually, a deeper and broader ehanoel, till it
reached the confines of Iiaily: Soddeniy, the whole
splendid arena, from Propontis to Thermopylae, was
covered, aa if by the overwhelminga : of an ooeasi
Seventy cities of the easterns empire ware already in
ruins, and Rome awaited, in terror and ataazemait, tAie
approach of an enemy, that seemed to be 'armed with
vreapons above the resources of man< To her the time
of ten-fold tempest had come. While she waa balancing
between fear and wonder, tho^ sons of storm had crossed
die Tiber, and now the vidiole dusky multitude waa
thundering at her gates. Rude ignorance did the work
of knowledge; poverty waa more powerful than wnattbi
Digitized
by Google
A PmEUms TO NATIONAL RUIN. 491
fymdeir, wild «« tfao waves, shamed* tho^ vigor of UndM
discipUae; and otou faraioe itfelfi but inflaned tboir
courage, and nerved their arms, and directed the Uowfl^
which brought that fabrio of agesi i^eling, wall tower and
gate, to the ground.
No aMformity of eircumstancecan aoeouft for saeh
an unexampled triumph. The problem admits ci but one
solution. Rome was purple wixh the bkMKi of the people
of God. Her houses weare ** t^e habitations of cruelty,"
filled with all the hideous abominatioo^ of Paganism.
The '• one true Qod" of the B*Ue had been supplanted
by thirty thousand earth'boni deities. Her dsctine
resulted from this religious corruption, and her fall
belonged to the course of naturow But, ea if to make the
Agent, as w^ as the cause of her ruin, palpable to all
eyes, a nation of heggart was* made the instrument of
her punishment*
That the Popery of the present day is the legitimate
oflfepring and heir of Paganism, no one, who takos tlui
trouble to compare the two systems, can entertain a
reasonable doubt. The anoietU institution consisted in
ceremonial pomp, founded on fable, and constructed
with a view t» plesse the people. In what consists the
maiemt If the great sin of Pegamsm was a substitutiou
of many false gods for the « true 5" the namdest crime,
peculiar to Popery, is a substitution of many false
Mediatora for the •* true." In fact, the youngpr paganism
di&rs from the elder, only, in worahipping by the name
of a saint, the statue which its predecessor adored under
the appellation of a goddess; and m kissing, the toe
of the Pope, instead of the feet of Jove. Both of
them have perverted the Scriptures, and each has
adopted the worship of idok— the same viaiblo sign of
corruption.
Digitized
by Google
..But fU>iiMO paganisii^ wUb.all it^. suMb^i waa ika
my etaen^ of ^impbc^, 0Qmp«ped t^ this fioeal
Qocupaot^of ite thcoqe. Jt waa only a Uwg of extenud
^Uter; and thero ita powooB.aiiit.it9.a<Ql»^0n: ended. It
had nooe af those keener, ajod fiercer .in^tnswenta of graap
wd poaa4m&— the fanga and claiiv, that were yet to
atiuba deep into, the mighty :heai$ ofidto woorkL Itweol
do«m to the grave, fiiir a. tune^.^e by- aide with ita idle
gisnexation. A. handled yearat rolled over ita aqml^fane^
and atiil it alepl. The ^un.of the fifth oentory waa already
high up in tfa<» beav#ti8|.virheii the roar of revolution broke
the ailence.of itatoiph. Like « Uoab waked too aoon, it
suddenly atarted up hnom slumber; shook its collosaal
lonn« and isaued .from its gtravja^ refcfshedi .invigosated,
and dottble-sarmed ^r,battile.
On its return to th^ ^Tocld, it found the o^ ayatem of
society broken into ruin, irreparable. A host of new and
rival natipna had arisen* a^ord in hand, and each waa
atruggUng for supremacy over the ,rest, on the very soil
which had once lain smooth and uniform, as the laJoo
unbroken turf of ita now deserted and tenantless lomb.
The world, too,. had grown up into giant strength, and
exhibited the marka pf a. ma^ly iotelleaual capability.
Cha&d and kindled into- waxTrioiB by the coUision of
hostile interests! every provinpe that ^ad revolted from
the ancient empire, now wpre a heavier armor, aiwl
walked with a bolder step^ than even its o^ice haughty,
hut afterward* eflEeroioate anoeetor. .
To fight its battle through th^ iron multitude, up to
empire, means were needed, moipe influential in their
effects, than the feeble oontrivances of the past. Hence,
that shapeless and enormous bix^h^-^the Boman Breviary.
The invention of a fraudr which strii^ea bq directly at the
root of all that deserves the name of religion^ would tje
Digitized
by Google
A Fumiamu yo NAttoifAL ftuiN. 499
titter^ hkcrediM»» vrereit not tbal the Churdi of Rome
fitill hold* up before. the eyes of the world the same
hideous abomioalioft. . Miracles of bones, the worship of
pictures) indulgeiioes» oonieBsioD, absohition, sodt to crown
tl|e whole stspendous impostare, tranauhstsAtiBtiDi^^^h^
claim of man to be the malmr <tf God ! were ^ guilty
and powerful means by which Paganism, • new risen,
forced its way through the tumuk of natiou, prostrating
the Lombards, unnerring tibe Normans, and bowmg in
woibI^ thd bold bariMuian croWns and helmets of the
North and West, at the feet of an insolent MonlL
Having thus resumed its ancient seat of supremacy,
over the ten sorereignties of the Western Empire,
Paganism began its new career, under the name of
Popery. Its course was upward and rapid. Barly in
the thirteenth century, it reached the summit of earthly
dominion, and seii^ the sceptme of the woi^ld. Its rank
and influence afforded reaomxses sufficient ior it to hare
carried Christianity to the ends of the earth. But its
Mier triumph only served to disclose its deeper
corruptiott ; and, to the shame of human reason, and the
terror of human sufiering, in the hour of its consummate
elevation, Popery dared tiV lay on the world the galling
weight of \^e Inquisition. We may presumptuously
doubt, or even deny, th& eadstence of an Evil Bpint; but
on what other hypothec can we account for the horrid
cruelties of tftos uiexorable tribunal f For tax. hundred
years it continued its career of iao^yrifltomaent, burning,
and slaughter, with more than savage ferocity. And
though the pall of ** middle and utter daiicness " covers
the era of its origin ; still, its lighted fires mount up, at
intervals, and tower above the gloom, revealing, with
intense reality, the naked form of the fiend enveloped and
enthroned in a circle of agony and flame. What are we
Digitized
by Google
494 ' REEijnrovi /cMmormfliK « .•
to think of &e rdigitm that t(m\d ^eote. BMcdoo, and
use Bttoh an instrument oi torture ?- And what may we
expect wiH be the punishment inflicted on the natiofn by
whom it is an adoption 1 A foil and ^satiafactory answer
to thia ^eadoQ may be ^en, by aimpiy recording the
history of Rxmian Catholicism in France^ Spain, Bogland,
and Ireland.
No one, who is eonvenant with hev history, can doabt,
that the Tuin of France w«8 wtvagkt, directly, by tke
oorrapting inflnetice of the Roman Ca]Ju>Iio naKgioii.
The sucoessiipe steps that led her inl»>tbe fearful volcano
of the Frendi revolution, may be traced, with the utmost
certainty, to the very edge of the eraser* The first, and
most decisite, was the expulsion of Protestantism^ lis
presence in France had long restrained the captioos spirit
of iniidelity, and smdothed down the ri^roos asperttiea
of Popery. Even among that fickle and profligsne people,
the true religion had stood, like its iHuatritiOB Audxfr
iti the wilderness,' sparning the tempter and putting his
proudest temptation to shame. Its banishment was
followed by die most otnbious, immediate, and palpable
premonitions of ruin. The whole nation was suddenly
convulsed with bitter personal dkpates, between Jesuit and
Jansenistf'fightitig, ev«nto mutual persecution, upon topics,
either beyond or baueCUh the human intellect. The
arguments of the Jesuit w€«e the dungeon and die swoni ;
against which his antagonist could manhal only th^
pretended miracles of hirelings and impo^ers. When
Iftie Church of Rome boasts 6f her freedom from schism,
she should blot the eighteenth century from her page.
The French mind, subtle, satirical, and delighting to
turn even matters of seriousness into ridicule, was
immeasurably captivated by the tm& burlesque, and the
childish viniience of those eKtravagant disputants.
Digitized
by Google
A Twmjm9 ^tm^ NATtoirAC. ;iiuin. iM
In tbd ttsidat Gf> die general teiiip«g^ an exlTaordiUary
man arobe, to guide and deepen it imo public ntim
Holding an elevated rank in all the maniier prnvioees ol
inind, fae waft yet a peieonal profligate^ and a prtiioe
of seomerB^ Tba splenetic pfeasantry wUch stimulatea
the tatf^ ; tfae<> gronneis winch, half conceited, eaptivaiei
the I0080 ; and the easy briUiancy which throws a delusivia
civkMing erer the daxlber ^salvuraa of its purpose,
fluule y ohaire the Tery geotus of France, But, under
tkia smooth' ejkd sparkling 'sufftce^seflectiiig, like a &itbful
mirror, the bewiUeriiig' lights that fell upon it, was a depth
of depravity, dark, stagnant, and itthiioileas. He bated
man, despised government, loatlied m<Mrals, and abb(»rred
the very name of religion. Nor can the fiust be disguised*
that veligiQn, such as Voltaire aaw it» in the cootehding
sects ai the Uallican Chutfcfa, denerved his- supreme
abhorrence. He bad been induced, by their ccmteotions^
to exanane into the> nature of their claims; which be
liiund to be utterly gvouadless. Like the prophet, he
diew aside the veil of the tempie^ and 'looked upon the
hideous abominatiotts of the shiine. But, instead of the .
xigfateous iod%oayon of .the prophet^ ha came f<»th^
exulting in his power, Co blacken all religion by the smoke
of its abuses*' and published his •diacbvery to the. world.
His attack on the teligion of France, changed the
burlesque of Jesuit and Jansesiiat to. a real battle between
infidelity and popery. But the war£ue , was totally
unequal. The priestbix>d came armed with the lUiUquated
and unwieldy weapons of old coniroveiey-^for^tten
traditions and exhausted legenda These were fresh
food for the scorn of infidelity. The Bible itself, which
they had labored to dose, was brou^ into the contest,
and used resistlessly against the priesthood. They were
oontemptuously askedt In what pait of the saczed »cord
Digitized
by Google
Aey had iMuid the woiriup m£ dw Virgb, <€ the Samia«
or of tha Hoitl .Where the privilege that caaferre4
iaimship at the hands of the Pope! Where the
pndiibitioa ef the foneral uae of Scriptme by every mm
wAo had a aoul to be aaired t . Whece the rerelatUm
ef ihaft PttBgrntory* from 'vrhkfa a iiioiika»d% maas oouM
estradt- a aimer ? Where the ooHmand te impiiaoii*
totture^ and. slay men, £a$r ^iffbriBg in opinion wkb an
Italian priest, or. the ooUege of eaidiaalsl To these
finmidaUe queslioBS the cierics -answered, as usoaU by
angry complaints and pretended miracbs. A perpetual
ridicule of the nalaoeal bdief was kept aUve» till the whole
popvdace of Franoe was prepared Sat vebellieay and hei
terribta anl filled visitation begank The iapori^ whieh
had long beenfestering in the Ghnrsh, nosr spread widi
Qonfea^BOUs capidity, nndcnniniag and oonsnsHag away the
foundations of publio strsngth* and finally flaming out in
the French Bevdation. There never was an ^boi more
stnldagly demooBtradve of its mmte; nor con the reroHition
be aecoimted for on ether, or move satia&otory prindples*
than those involved in the shove remarks. No disaauous
war had tried the streaglli of the Batirai no prodigsi
expeaditore of reaoorces had eyhansted lier tressMry.
The Govntry was in e state of profoand peaoe vridi
surrounding kingdomsi and the king was a man ofsingnlar
lenity and liberality. He had granted mock to the
demands of popular raprssentativcvii and was prepared to
grant up to the fullest demands of rational fineedom. And
yet, be£)re a drop of blood was shed on the scaflfold, or in
the field, he vras dethroned, and the government was
given to Anarchy.
There certainly existed no original anathema against the
people of Franoe, as a nation. For brilliant disooverieSft in
almost evexy department of research* they have maniftstod
Digitized
by Google
n> peciiliarBpmodQk Tbeir general accompHahnieiita «»d
Mtional urbaoi^t ought to have made their history the
happwsC ; but, the trath is, it rivala the records of the most
ttofortiinate nation of the world. Their uiMfuegtioned
Tftlor, their lane of eoterprise, and tfamr physioa) quaktieB
far aoldiership, sfaonld have tuade thenr svooessea the most
oertakft; yet^no nation of people has vrasted its bbud
with each fraiUess gallantry-«-none has so often fete thtf
bitterest Tevemea of fortone*. Who can doabt» that her
deep and {Hrotrocted- sufferings were intended as a scourge
fl)r her national impiety 1
The Republic was at length enthroned. Power,
resistlesa and ramorseleBS, was at its disposal ; and, in the
midst of oriebrations of prodigal pomp, immeasurable
impurity, and blood flowing night and day from a hundred
scaSbidsy the deltided populace of France filled the cup of
their horrors by making- a public bonfire of the Bible.
RiHo now assailed them in every conceivable shape. For
nearly a quarter of a century, while the phren«y of
unprincipled leadem, the fiery impnlses of popular
passion, and the wild and startling crimes of palaces and
prisons, were sweeping before their eyes with the fearful
rapidity of feverish dreams, that bleeding and suffering
nation continued to bullet the waves of revolution, till,
having exhausted her strength, she came forth at last from
the angry conflict, still loaded with chains, and writhing
under the pressure of multiplied misfortunes. The reason
is obvious. They possessed, in a high degree, the ultimate
elements of strength; but, they lacked the moral principle
which might have caused them to coalesce into happy and
harmonious union. As the motions of an immense engine,
possessing tremendous power, may be regulated by a
proper balance; so may the movements of the civil
machine be governed and restrained. In France, the
43
Digitized
by Google
OOitfroHingftgeiiej WB8reoM>ved; and by its own iomts
pDwan of aelffxropiilaioit* the mifhty ttadiinery of state
soon aoattflred its loUiiig sad flying wfaaels in a thoofland
directioni.
We Uim. fitxn tto himoTj a£ raligioos eernqition in
VranoQ* to vsvieir ifts prsgiets and InflueDce in Spain.
Hera was the prineipal seat of tbe Inquiiluon. With the
saoks and firas of a tribanal wwthy of the gutf of
darkness, whence it rose, Po^ety was bovM triani|riiancly
into the fipaniah doaiinionB "was dUn veoemd, and
became the adopted niigion of the nation.
We wiU not attempt Co enumerate the desperate
atrocities of the Spanish Inquisition. Its goilty tiivmphs
were similar to diose already deseribed» bat idl on an
incomparably hurgar scale. The msnacing spectre pm
on a fiercer physiognomy, and moved with a march of
ruin that traversed tbe globe by contaents and oceans.
Not satisfied with dominion over tbe land, a tribunal was
establisbsd on board the Spanish fleets.*
Inflated with success on the continent, "Poperj now
resolved to subvert the throne of England, and thus
destroy the last refuge of Christianity. For that purpose
the " invincible Armada *' was lanadied. England was the
victim which monkery had longed, above all others, to lay
bare and cut te the heart, a vast untasted prey fi>r the
burning jaws, on which the gore of Europe had begun .to
dry. If that assault bad been successful* the whole
Popish vengeance would have been fearlessly developed,
in tbe death of law, liberty, and religion. The Dominican
would have usurped the British throne, and, clad in robes
crimsoned with the blood of innocence^ would have
di&closod* with unblushing front, the torture of the secret
.rack.
Digitized
by Google
iVO N«flOllll«:RVIlf. 4M
B«( th^. tfavon^ df ^SngliBd was not'Biibvwted. WTiiek»
buTQiiig, aikd oaptern man mid the elements, were all
let loose togethar on die Spatttsh forces, and in ibnr and
twenty hours, the Aimada was undone, and with it the
evowk of 8(»ain.was cloven.. He» hitrinnc. strength kept
the govenNoent together^ for a tune; but her final and
conpleie subveniioii was inefxtafaie, and, ^n the day of
her defeat by England, she was.mariEed as the alteraata
priae and victw of ioTasioii.
Without aateodmg these speoifications, we may remark^
in one word, that every ODlttiury nallioii.ef.Sarope lias
been seaurged vnik « severity proportionate to her
religious eorrnption.
There never waa, perhaps, a period of deepei
debasement, or of more general lewdness, than the middle
of the fimrtoenth century, it is e(|udly tnm, that the hand
of ruin never wielded a keener blade, or mowed down^
with an amplar sweeps the lipenfaig and waving harvest
of the world. In the midst of the havoc of armies, the
aHyprevalent ^Ptagne" soiled over the face of Europe,
with the regular and resistless advance of a sea. Wave
on wave of death covered the saccessivo kingdoms, till the
whole contineat, from Bomb to the Orkneys, was one vndA
lisstering sepulchre;
A glance at the British history, stnoe die refbfmatioo,
will oaemplify the truth we are laboring to elucidate \
more dearly^ if possible, than even the nations on the
continent
In 'England, every attempt to elevate Popery to the
throne, or even to give it aa amount of influence having a
tendency to trammd, in any degree, die operations of the
true religion, has been marked with signal disaster. It is
a striking circumstance, that almost every reign of this
Popish tendency, has been, followed by one purely
Digitized
by Google
FrofeMtant. And, m if to nmke the'cftiMe-of the tiadonal
peril pbiiii to all .eyes, these alternate reigns liftTD not
olfered a stronger contrast in their principles, than in
their public fortunes. Let the rank of England be what
it might under the Protestant sdTeretgn, it always sank
under the Popish: letitslossof honor, or of power, be ever
so great under die Popidi 80veieigD,it invaxiably recovered
uader the Protestant We pass at once to the proof.
The Protestant faith was firet thoroughly established in
BiiglsiKl, in the reign of BlisabetlL Mary had leffc a
dilapidated kingdom. The nation was worn out widi
disaster and debt; the nationsl arms were disgraced;
and nothing but Popery exhibited the marks of vigor.
At the very opening of her reign, Elizabeth was
surrounded with distressing embarrassments. The ports
of a country, destined to. command the commerce
of the world, were shipless pooh; the skill of a
country, destined to fill the world widi the wonders
4^ industry, was scarcely able to cover its shivering
population from the common inclemency of the seasons ;
the soil of a country, destined to display ther richest
agriculture of the globe, barely fed its scattered peasantry;
the genius of a country, destined to give a Milton to
mankind, and almost to mark the limits of the liuman
intelleot, by a Bacon and a Newton, was wasted in the
drivelling disputes of the Cloister, and the profane miracles
of the Breviary. Even the bold and generous spirit
which was destined to break the fbtters of the mind, and
guide the natural impulses of man to liberty, wasted its
blood in foreign wars, or, still more ignobly, in contests
at home. All was licentious indulgence, and sullen
despondency.
When the ** Virgin Queen" ascended the throne of
England, a numerous party, including the mosr influential
Digitized
by Google
natoei. of tbe kiogdum, w»9 haata^e^ alike to her wieeeflNOti
and her religioxu Ai)road, the hostility assumed eveo a
more menacing attitude^ France was infusing . robeltiou
into Scotland ; fiomo was esciting the Irish to sedition ;
and Spaint comxoanding almost the entire strength of
£urope» was roused against her by the double stimulaat
of ambition and bigotry. But the eause of Elizabeth
was the cause of the true religion, and in thafe ** sign " she
conquered. By successive and vigorous blowsi she
paralyzed the power of Rome, and shivered the Spaiush
sword; giving freedom to the Dnitch,. and the Bible to the
world. But her great work was the establishment of
Protestantism. Like the Jewish king, she found the Ark
of .God without a shelter; and, making her own country, its
temple, she lived to see the descending glory iBst upon it;
then died, in the fulness of years apd honor, her name and
her re^ alike immortal.
. Charles the First, ascended a prosperous throne
England was at peace with foreign powezs; factioQ was
feeble, or extinct, at home ; and her oomn^rce traversed
the world of waters with the boldness of ra^y advotiturq.
But Charles betrayed the sacred trust of the true religion.
He formed a Popish alliance, with the full knowledge
that it established a Popish dynasty. Ill fortune suddenly
gathered upon him. Distracted councik, and popular
feuds, met by alternate weakness and violence, the loss
of national respoct ; and a civil war, finally de^iening
into bloodshed, combined to puni;ah the guilty betrayal.
Cromwell's was the sceptre of a broken kingdom.
Riot and rebellion were less rending, than tearing the
strength of England in sunder* Whatever may have
been the motives of the Protector, the policy of the
Commonwealth was Protestantism. England was instantly
lifted on her feet as if by the power of miracle. All her
Digitized
by Google
■dventom were coaqnefllft; all her btttiM w&ife TieKyriM.
Growiog» year bj year, in opulened, piibKo knowledge, and
toeign renown, Bfae toon beeame the moet conspicuous
power in Europe* Cromw^ btid reiohred ** to make the
aame of an JSnglisbiDan ae much featvd and respected as
the iMnw of an ancient Roaoan." He aimoet realized the
flplendid improbahtlity.
Oharies tiie Second ascended an eininentty prospetDUs
dvone* Abroad, Sugland held an elevated rank; at
howa, all Action waa forgoiteit in the general joy of i3ie
restoration. Bat Charles was secretly* a Roman
Catholic. He attempted to introdace his religion, and
the star of England was instantly dariiened. The
country and the king, alike, became the scorn ()f fbreign
couits; the national honor was scandalized by mercenary
sabsernsnoy to France; the national pride was humiliated
by a disastrous war with Holland; numerous and still
thickening graves diicloitod die footprints of pestilence ;
which had scareely retitiad, when a memoiable conflagration
hoated out the pahice of the Ring, and left: it, together
with half the capital of England, in ashes.
James the Second still more openly violated the national
trust, by publicly celebradng the bloody rights of
Romanism;! This filled the cup of treachery, and
England cast out the Stuaxle— ^diey and thefr dynasty for
ever.
William was called to die throne. He found it, as it
always had been found at the close of a Popish reign,
surrounded by a host of difficukies. Popery was every
where rtmng and girding itself for battle. Fierce
disturbance prevailed in Scodand ; open war existed in
* He h«d ■olexnnly profcMed Popery on the ere of hii rostoratio^
f llaoaiilsy*i Hlstoi7 of England.
Digitized
by Google
A PIWiVMI 90 NAVKmAI* aciN. MS
Irdaod, . while the Fronefa King was domiBeermg orw
Euj^ope, and threateniog England with invaaioD. But
WiUiam'a banuer waa '* lifted up*'' ia tha name of the true
religicni -, aod* to him, as to all hia predeceasovs, it waa
strength and vietoiy. He. aileDoed English (action^
crushed the Idsh war ; and» aasaiied in its own domtukmsy
the colossal strength of France. This was die direct
collision, not so much of the two kingdoms as of the two
religions. The Protestant chejupioii stood in the fiehl,
against the Popish persecutor* If ever the contest
occurred between the Shepherd, with' staff and sUng^ and
the giant of Gath» amied and panoplied . for the strife, it
was then. In a train of inunortal victories, the Prince of
Orange defended the pure faith throughout the nations
of Europe; and, be&re he sheathed his swoitd, drove
monkery to its dungeon door, and broke the power of
France for a hundred years.
The Brunswick liae was called to the throne, on the
sole title of Protestanism. Under the administration <^
each of those illustrious kings, the country waa led up,
step by step, to higher and still higher degrees of
prosperity. Every trivial reverse was compensated by
some magnificent addition of honor and power, till the
throne of England occupied a height from which her
kings looked down upon the world.
Yet, in our own immediate memory, there was one
remarks^ble interruption of her progress, which, if the
most total contrast with the periods preceding and
following amounts to an argument, proves, beyond evasion^
that the adoption of an idolatrous religion will be visited
as a national crime.
During the war of the French Republic, England
was signalized by a succession of brilliant victories,
without a parallel in the history of arm^ But the death
Digitized
by Google
A
of her great atatesmao opened, tbe SctK to a new
administrajtioD.*
It waa, ia truth> <tbo Roman Catholic Adioiotttratioa.'
There never was, in the . memory of man, a change
•from triumph to disaster, bo sudden and appalling.
Defiaat came upon England in every possible form
and ehape in which it could assail a nation. All her
expeditions returned with disgrace. The British arms
were tarnished in the /our quarters ef the globe.] And,
as if to make the cause of* defeat palpable to the eyes of
her guilty ministry,; the English fleet was disgraced by a
barbarian, without a ship on the watms, and finally hunted
out of his seas by dbcharges from batteries crumbling
under the weight <^ their own caunon.
But the fame of the British empire was not to be thus
cheaply wasted. The mvustry made its promised attempt
on the constitution, which was met by Perceval, with
merited reprobation. His whole life had been an
unconscious preparation for that perilous moment. His
early political connections had led him close enough to
Popecy, to see that, like Milton's sin, it was
* Womui to tbe wtut sad iSdr
But aading fool in many a icaly ibid."
His eloquence, the finest and most singular eombinataon
of magnificent fancy and profound philosophy, here found a
region for its fnllest development. Rising, on a strong and
tireless wing«— the eyes of Europe fixed on his rapid and
brilliant elevation, he ga^red now strength, like cloud on
cloud, touched with all the glorious oolorings of heaven
♦ February, 180«.
t The retreat from Sweden, 1807. Egypt inyaded and evacaated, 18S7.
Whitlock aeBt to BaeaM Ayroa, 1S07. Dookwoith'a rapoiao at
Constaotinople, 1807.
Digitized
by Google
A ftathm>t *to NUrioKiL ruin. 505
and charged willi tempest, till his eloquence raged a
storm, and poared down the torrents and the thunder.
He moved, among the malignant and querulous declaimers
of the British parliament, a giant among pigmies. He
smote their Babel into dust; flung cavil and confusion into
their ranks ; and, as a reward for his manly defence of
the true religion, he saw the Popish ministry of one
month and one year, loaded with public indignation, and
sinking, suddenly, to a grave of abhorred memory, amidst
the general rejoicing of mankind.
Their successor^ were, emphatically, ** The Protestant
Administration." They had scarcely entered upon office,
when the whole scene of disaster brightened up, and the
deliverance of Europe was begun with a vigor that never
relaxed, till England saw the ** monarch of monarchs," a
prisoner in her hands, and the mighty fabric of the
French Atheistic Empire, which was darkening and
distending, like an endless dungeon over the earth,
scattered, with all its malignant pomps and ministers of
evil, into air.
It is impossible to conceive, that this regular interchange
of punishment and preservation, has been without a cause,
or, without a purpose. Through almost three hundred
years, through all varieties of public change, and all shades
of public polity, we see only one thing unchanged-*-the
regular connection of national misfortune with the
introduction of Popish influence, and of national triumph
with its exclusion. The proof is infi^rior only to
demonstration : that the general abandonment of a purely
spiritual devotion, and the adoption of a corrupt religion,
was, in the case of England, invariably visited as a
national crime.
Ireland affords another illustrious example, of a nation
•courged for the corruption of religion.
44
Digitized
by Google
50$ ttSLioiovs c«BftiimaN. . .
When the groatest puntor of Eaglsnd souglit tp
concentrate, in one Bceoe, the deepest agonies of our
nature* he grouped together a &ther and his children
famishing. It is truc» that the &ther was represented aa
being in prison ; but what wece his fetters? and what the
airless gloom and ioapassable height of his prison walls,
compared to the living miseries around hioo — his children
clinging to his knees, and hanging on his neck, with an
embrace strong even in death, and fixing their last gaze
on a countenance, whenee all expression bad fled, leaving,
exposed, the naked features of despair ?
The peasant fact surpasses the fiction of the penciL
Misfortune, on so wide a scale, as the late famine of
Ireland, never before met the eyes of the world. It less
resembles reality, than the hi^^est terrors of Miitoa*8
imagination.
" Immediately, a plaoe
Belbre his ^ei appeared, aad, noUoBie, daik.
A lasar-honae it teemed, wheroin were laid
Namben of all diaeaaed; all maladiei
Of ghastly spasm, or racking torture, qualms
Of heart-sick agonies, all feveroos kinds.
Demoniac frensy, weeping melancholy,
Moroseness anid wide-wasting pestilence,
Dire was the tossing^ deep the groans."
In the closest connection with one of the first Christian
nations of the globe, Ireland is yet immersed in all the
horrors of religious thraldom. Standing within sight of
that ocean of opulence, which, for hundreds of years, has
made England the emporium of the earth, she still 8er^'es
the purpose of a cipher in the calculations of commerce.
Living on an Island, the most genial and picturesque that
ever imbibed the rains, or basked in the sun-showers of
heaven, the Irish people are still abased by the sentence
of hereditary misfortune. Her crowded dungeons and
Digitized
by Google
A TwmLvnm to NAvioirAt* buin. Mi7
groaniiig MSafloUiy present* to the Tiew of for^gftes^ «
picture of horror, surpassed only by the sight g( her
unburied mortality. What cauM oaa be assigned for a
▼isitatioii so seaP(^Dg> protracted^ and severe 1
Is it because the Irisb people do not possess the
elements of true greatncBsf If natural quaJities are to
determine public fortunes, we knovr of bo people mure
fitted to run the race of national honor. Without the
extravagance of panegyric, we give utterance only to
public semimeat, in attribntmg, even to their lower orders,
great quickness of capacity— « temperament that bears
the rough hand of £)rtune with astomsfaing endurance ; a
vivid sensibitity to kindness; and a heart which seldom
falters in the day of danger. In thar more educated
ranks, these qualities have taken a higher flight, and have
soared, wing to wing, with the boldest orators of England.
When we see the celebrity which has been reached by the
men of Ireland, in foreign countries — their names among
the brightest jewels <^ foreign diadems, we cannot
believe, that their present condition results from any
limited bestowment upon them by nature, of the essential
elements of greatnoea.
Is there any thing connected with the k>oality of Ireland
unfavorable to greatness T As the great port of the
western world, in its conmiunicalaon with Europe,
Ireland occupies a position inferior to that of no other
nation. And yet, though her soil possesses a high
degree, of fertility, and an unbounded store of mineral
opulence; though her climate is healthy, and her harbors
more numerous than those of the whole continent of
Europe; still, with all these advantages, it has ever been
the fate of that fine, but unfortunate country, to see her
brightest prospects suddenly blighted, and that, too,
without a discoverable cause. Her ship has constantly
Digitized
by Google
606 RBLIOTOU8 CORRUPTION
gone down at its anchor; and the ground, which seemed
firm as a rock, has, invariably, crumbled at every effort
that has been made to raise upon it any fabric of publie
prosperity. In later days, a chasm has opened in hei
Forum, which neither the wealth of the British Empire,
nor the sagacity of the British Parliament, has been able
to close. The world has viratched the edges of that gulf
advancing toward England, and statesmen have fixed a
time, when all her temples and tribunals will topple^-they
and the throne disclosing their foundations together.
Why has every efibrt, on the part of England, to close
that threatening chasm, only served to widen the breach t
Is it because the acts of Parliament have been wanting
in vigor — ^not to say in severity I The disease is beyond
the reach of human legislation. All the fetters ever
forged by Parliament, might be heaped on Ireland without
bending her haughty spirit into unwilling Bubmissien.
The subtle and elastic principle of her tameless sons, has
constantly wound itself out of every shackle, and startled
English authority in some new shape of revenge. Where
fierce cannot crush, it irritates ; where knowledge cannot
enlighten, it inflames. Her disease b a tdotbI malady, and
her suffering is the result of an established law. Hence
the failure of every remedy prescribed by the British
Parliament for her inveterate complaint. But there is one
championship, and one only ; which, clothed in the armor
of heaven, can propitiate the wrath, and check the ruin.
We have not been able to discx>ver the existence of any
peculiar influence in the atmosphere, or soil, of Ireland,
calculated to dwarf those buoyant intellects which, set on
another strand, have so oflen excited the admiration, and
achieved the deliverance of empire. We have not been
able to discover any thing in her particular locality,
unfavorable to the fullest development of her energies, or
Digitized
by Google
A PKELCDE TO NATIONAL RUIN. 609
Bidvense to the fullest eDJoyment of unrivalled prosperity.
Ofl tbe eontmry, we discover in her natural resources, a
bestowment of peculiar advantage. And yet, we see her
prosperity continually interrupted. We see her bowed
down before an invisible enemy, and compelled to
acknowledge the utter helplessness of all human means,
he&ne a drop of malignant dew, a breath of poisoned
wind, or the fang of a microscopic worm.
It might b^ possible to show, in the case of Ireland, that
even the instrument of her punishment points directly to
its purpose. War, pestilence, and famine, may be made
to scourge a nation with equal severity ; but, when the
pui]pose is national reform, famine is certainly the moot
effective instrumentality. We will state a few of the most
obvicms reasons.
Famine is more evidently, than either war or pestilence,
an ittnediate vi^tation of Providence. To the multitude^
pestilence may seem only a more fearful shape of casual
disease. Royal ambition, or popular folly, may be
assigned as the cause of war. But, the origin of famine
cannot be mistaken. The frowning heavens, the blighting
atmosphere, and the dust-driving winds which smite
the earth ' with barrenness, and sweep away the h<^es
of harvest, are all weapons beyond the wielding of
man.
Faimne is more calculated, than either war or pestilence*
to humble the heart of man. War nerves the arm for
tirifef and fills the heart with revenge. Pestilence fills
their minds with horror, and drives the profligate to
prison. But famine is lonely and sorrowful. It enters
tlie domestic drcle, and sheds a silent shade on the face
of filial tenderness, and clouds, with ominous gloom, the
brow of paternal affection. It stills the turbulence of
pasiioa and humbles die proudest heart
Digitized
by Google
Fttmine is usaalty more emrnprebensire as a* sormrg^
than pestUenoe or war. Its nUenc traad extingfriBbM the
oonoouna of the city; erualias the popukitiGB of tto
province; and cbepens the general dismay, liU ^ Is
deaih.
And, finaUy : FanuDe is the fittest lastromeiit of Dvmie
chastisemeDt^ when the purpose is aatioiial refbrm-;
becaoseits approadi is always gradaal. The pathwi^
of pesdleaee is emphatieally, ** m darhma}* It fiads its
nctias « reeliof in wakz or qnadiille/*' a»d deliveiv its
message with scarcely a moment's warning. War may
waste at ''noon-day," giving ample indications of its
coming ; but the firantic fury of the multitude, and the
general fermentation of all classes of society, utterly unfit
the nation for either repentance or reform. Famine gives
time fi>r humiliation, and brings a sadness and subduing
of heart, peculiarly suited to inspire a feeling of penitence.
The nation thus brought to its knees, with a clear
nnderttanding, and a heart made sensitive by suffering,
is forced to see and feel, that the hand which punishes is
Divine.
We have finished our review of Ireland. We have
faintly represented her deep and protracted sufiering.
And, as no natural cause can be assigned for her multiplied
misfortunes, we are driven to the conclusion, that they are
the result of her religious corruption.
But whatever may be the lot of those to whom error is
an inheritance, woe be to the people by whom it is an
adoption. If America, free above all nations, sustained
amidst the trials which have covered the earth with
burning and slaughter, and enlightened by the fullest
knowledge of the Divine will, refuse fidelity to the compact
by vi^ich those matchless privileges have been given, her
condemnation will neither be diittant nor delayed. Bal^
Digitized
by Google
A PIiCUII>l..TOt NATIONAL RUIN. 611
if ahe faiibfully xepel llii» deepest of all crimes, and
refuse to place Popery* side by side, with Ohristianity,
there may be no bound to the sacred magnificence of her
preservation. The coming terrors and tribulations of the
earth may but augment her glory. Even in the midst of
thunderings and lightnmgs, which appal the tribes of
earth, she may be led up, like the Prophet, to the Mount,
only to behold the Eternal Majesty ; and when the visitation
has past, the world may see her coming forth from ^be
doud, her brow blazing, and her hands holding the
** commandments " of mankind.
Digitized
by Google
Digitized
by Google
Digitized
by Google
Digitized
by Google
Digitized
by Google
Digitized
by Google
Digitizec by
I
vGooQle
Digitized
by Google
Live Music
Archive
Librivox
Free Audio
Metropolitan Museum
Cleveland
Museum of Art
Internet
Arcade
Console Living Room
Open Library
American
Libraries
TV News
Understanding
9/11